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MISSIONS 

and the 

CHURCH 



B 



WILBUR B. STOVER 

Missionary nineteen years in India 
Author of "India a Problem," etc 



October, 1914 
First Thousand 



Elgin, III. 

Brethren Publishing House 

1914 






Copyright, 1914 
Brethren Publishing House 



DEC 1619/4 



CI.A387984 



TO 

D. L. MILLER 

whose personal letters every week during the past busy 
nineteen years, and fatherly interest in Missions 

have been 

A VERY REAL BLESSING TO US 



CONTENTS 

Chapter Page 

I. The Missionary Zeal of the Early Church, 9 

II. Ancient Churches of the East, 19 

III. The Roman Catholic World, 35 

IV. The Mahomedan World, 47 

V. The Mormon World, 61 

VI. A Survey of China, 71 

VII. A Survey of India, 87 

VIII. Other Opportune Fields, 103 

IX. The Need of the City, Ill 

X. The Call to the Country, 123 

XI. The Landlord and the Tenant, 137 

XII. What 100,000 Good People Can Do, if They 

Want To, 153 

Appendixes 

A Christians at End of First Century, 193 

B Concerning Early Waldensian Faith and Life, .... 194 
C Mr. David Frazer's Contrast Between Moslem and 

Christian, 196 

D " Country Churches," Table of Giving, 198 

E " Town Churches," Table of Giving, 199 

F " City Churches," Table of Giving, 200 

G " Churches Where Colleges Are Located," Table 

of Giving, 201 

H Table Showing Gifts of Different Denominations 

for Foreign Missions, 202 

I Conference Offerings for Missions, 203 

J A Suggestion to the Church Treasurer, 204 

5 



ILLUSTRATIONS 

Opposite Page 
The Crowd at the Tank (Frontispiece) 

Brethren Publishing House, Elgin, 111. (Winter View), 12 ^ 

Consecration of Bishop Fortunatus, First Bishop of the 

Franciscan Order in India, 13 

Ensigns of Ancient Churches, 28 » 

Waldensian Costume, 29 9 

Map of India, 44 

Map of China, 45 

Yearly Meeting of Church of the Brethren Mission in 

China, May 14, 1914, 76^ 

Our Girls in India, 77 / 

Bulsar Church, India, and the Bible Students, 92 * 

Bulsar Bungalow, India, 93 ^ 

Bulsar Bible School, India, 93 

Vyara Bungalow, India, 108 v' 

Vali Bungalow, India, 108 / 

Vada Bungalow, India, 109 

Ahwa Bungalow, India, 109 ^ 

Jalalpor Bungalow, Surat, India, 124 

Dahanu Bungalow, India, 124 

Anklesvar Bungalow, India, 125 

Sisters' Bungalow, Anklesvar, India, 125 

Franklin Grove (111.) Church, Old, . , 140 - 

Franklin Grove (111.) Church, Remodeled, 141 

South Waterloo (Iowa) Church of the Brethren, 156 

South Waterloo (Iowa) Church of the Brethren, 156 

New Sugar Creek Church, 157 

Old Sugar Creek Church, 157 

6 



PREFACE 

For a number of years I had been leisurely col- 
lecting material concerning the ancient churches 
and their relation to missions, therefore on coming 
home, when it was suggested that I prepare a little 
book on mission study, it occurred to me that I 
could do no better than take what I had and build 
thereon. 

Nothing is more apparent to me than the con- 
stantly-recurring thought in this book, that a non- 
missionary church is missing its calling, and walk- 
ing in the way of death. Although it may be other- 
wise quite orthodox and really separate from the 
world, yet being non-missionary it is worldly in 
spite of itself and separate from the plan of Christ 
in this teaching, than which there is none greater. 
Mahomedanism and Mormonism and Catholicism 
grow because they are missionary in character. 
They are missionary religions, active, zealous, en- 
thusiastic, ever pressing forward with their well- 
planned mission work. We Protestant Christians 
regard all three of them as having some truth and 
much error, and as being guilty of political in- 
trigue. How exceedingly enthusiastic ought a peo- 
ple to be who have eliminated all such error! And 
if we are such a people, then why should our mis- 
sionary fire ever burn low ! 

My earnest hope is that whoever reads these 
7 



8 PREFACE 

pages may be gripped in an unalterable desire to 
do more and be more for his Master throughout the 
whole wide world. He who catches a vision of the 
world as a mission field and yields his life accordingly, 
walks in the footsteps of the Master. He who helps 
others to open their eyes and see, brings blessing to 
them. He whose life puts fire into the lives of others 
is blessed of God. He who arouses a sleeping neigh- 
bor or a slumbering congregation does a great thing. 
The man who makes money is an important factor in 
the lives of many, if he is a benefactor. What a 
wonderful church we would be if every brother would 
allow himself and his wealth to be used freely to ad- 
vance the kingdom of God ! 

During our last furlough these chapters were given 
as lectures in Juniata College, Elizabethtown College, 
Mount Morris College, and at the Myersdale Bible 
Conference. 

It gives me pleasure to recommend for reference 
and" for additional reading," the books listed. 

We are now again in our India home, and pray 
God's blessing upon the Church in the dear Home- 
land. W. B. S. 

Ankle shwcr, India, Nov. i, ipi 3. 



CHAPTER I 
The Missionary Zeal of the Early Church 

The Early Church. The formative period of 
church history is of never-failing interest to those 
who love the Lord. The lives of the first Christians, 
their confession of faith, their simple manner of 
worship, the eagerness with which they gave up all 
to follow him, and the enthusiasm with which they 
went about everywhere in the new mission work, 
appeal to us very strongly because so closely inter- 
woven with all that was said and done by the living, 
visible Head of the Church. 

Two Great Missionaries. When John the Baptist 
beheld Jesus the Messiah, then met the greatest two 
Missionaries the world has ever known. John 
stood between the old order and the new, introduc- 
ing the new. Jesus was the first of the new order. 
John, under the law, preached the kingdom of heav- 
en, Jesus, under the Gospel, fulfilled every whit of 
the law. John preached to Jews, and when he bap- 
tized them they became children of the kingdom, 
for he pointed them to the Lamb of God that tak- 
eth away the sin of the world. Men had looked 
long for the coming Messiah. With the preaching 
of John they realized that the kingdom of heaven 
was at hand, and began to press into the kingdom. 
It was the climax of John's experience when Jesus 

9 



10 MISSIONS AND THE CHURCH 

came to him seeking to be baptized, the Master of 
men seeking to identify himself with those who 
should be his followers, in order to fulfill all right- 
eousness. It was the beginning of those kindly 
brother deeds which ever characterized his won- 
derful missionary life. 

The Call of Missionaries. Moving among the 
disciples of John, first on the banks of the River 
Jordan, then on the shores of Galilee, Jesus called 
to himself a little group of believers who were to 
become not only pillars in the church, but fishers 
of men. He called them to make missionaries of 
them. He called them to be a little leaven in a 
big lump, to be the salt of the earth, to be the light 
of the world, to be sheep among wolves, to suffer 
but not cause suffering, to heal the sick, to be sym- 
pathetic lovers of men, to adhere firmly to prin- 
ciple, to so labor that the true Light may shine 
afar and many be won to the glory of the Father. 

Twelve Missionaries. He taught them and then 
went with them on preaching tours in the villages. 
As they traveled about together he taught them, he 
preached, and he healed their sick. As soon as he 
thought best for them he sent them out two and 
two, six pairs of mission workers, that they might 
learn by experience the nature of the work for which 
he was preparing them. When they returned he 
taught them further, that they might go again. He 
taught them of a spiritual kingdom which was de- 
signed to be universal. In the parable of the tares, 
the field is the world. In the parable of the net 
which was cast into the sea, there were gathered 
in of every kind. In the parable of the leaven, all 



ZEAL OF THE EARLY CHURCH 11 

the three measures were leavened. When a ques- 
tion arose concerning his mother and brethren, he 
said that whosoever did the will of the Heavenly 
Father enjoyed that relationship to himself. 

Seventy Missionaries. After these things the 
Lord appointed seventy others, and sent them out 
two and two, saying to them as he bade farewell: 
" The harvest truly is great, but the laborers are 
few : pray ye therefore the Lord of the harvest, that 
he would send forth laborers into his harvest " — 
other seventy willing men to labor in the mission 
field. 

The Quest for Happiness. All the world is seek- 
ing happiness and not finding it. It was so then ; 
it is so now. The reason is that happiness is not ob- 
tained as an object, but as a result. Time and energy 
and wealth spent in the pursuit of happiness are 
all in vain. It is as if the pursuants were chasing 
a mirage. But every honest effort made for the 
good of another not only accomplishes the good 
desired, but also results in real happiness to the 
benefactor. This is a rule of life. It has been so 
from the beginning. When the seventy went out 
they had neither purse nor wallet nor shoes, but 
when they returned their hearts were aglow with 
the joy of the Lord. No matter whether poor or 
wealthy, the Lord would have his people be a mis- 
sionary people, that they may be a happy people. 

First Enduement. Whether we regard the church 
as having been founded on the day of Pentecost, or 
by the Lord from the beginning of his ministry, 
will make little difference in our missionary thought 
and life. Beginning from the baptism of John unto 



12 MISSIONS AND THE CHURCH 

the day that Jesus was received up into glory, the 
church was certainly in the making. While it was 
making it was imbibing from him his teaching, his 
life, and his mission plan. Built upon the founda- 
tion of the apostles and prophets, Christ Jesus him- 
self being the Chief Corner Stone, all the building 
fitly framed together, the Architect withdrew and 
sent his other self to be a perpetual inspiration, 
that it might grow into an holy temple, a habitation 
of God. The day of this enduement was a special 
inspiration day, a dedication day, the Day of Pente- 
cost. 

Great Days. It was a missionary church before : 
after the inspiration from on high it must needs be 
so more than ever. The final words of the Lord 
were still ringing in their ears: "Ye shall be my 
witnesses in Jerusalem, Judea, Samaria, and unto 
the uttermost part of the earth." " The uttermost 
part of the earth." There were 120 in the upper 
room. On dedication day there were added 3,000 
more. When Peter and John were entering into 
the temple, the lame man was healed. Following 
this there was another wave of ingathering, and 
the number came to be 5,000 men. Those were 
days of great prayer, days of great gifts, and days 
when every brother was counted a missionary. 
Persecution? Sure, but persecution only helps the 
work along. It is trouble within that hinders the 
Spirit. After the death of Ananias and Sapphira 
for wilful lying, great multitudes of men and wom- 
en were added to the Lord. After the second per- 
secution and the advice of Gamaliel to let them 
go, a great company of the priests were obedient 



ZEAL OF THE EARLY CHURCH 13 

unto the faith. The murder of Stephen was the 
signal for the powers of darkness to do their utmost, 
and the persecution was so severe that the church 
was scattered everywhere. But wherever they went 
they preached the Word. 

Second Enduement. Philip was one of the seven 
deacons. He went to Samaria, where multitudes 
gave heed unto the things that were spoken. Peter 
and John came from Jerusalem to see if all the 
good they heard were true. And while they were 
there, an inspirational experience like unto the 
first was the experience of them all. 

Third Enduement. Philip found the Eunuch, 
and Ananias found Saul. Peter found Cornelius, 
and preached to the whole household, so that while 
he yet spake to them the Holy Spirit came upon 
them all. This was the third inspiration. The first 
had been the experience of Jewish Christians only, 
the second for half-caste folk, and the third for 
those who were from without. " Ye shall be my 
witnesses ... to the uttermost part of the 
earth." 

In Antioch. After the death of Stephen some of 
the brethren found their way as far to the north as 
the island of Cyprus, and the city of Antioch, so 
that in course of time a church grew up even in 
that great city. They were more aggressive in 
some of these scattered churches than at Jerusalem, 
so that a great number of Greeks were received in- 
to the fold at Antioch. The mother church now 
sent up Barnabas, a good man, full of the Holy Spir- 
it, and of faith, as a missionary to direct and help 
them. He went and brought Saul. Then they 



14 MISSIONS AND THE CHURCH 

had a revival for a whole year. And Antioch be- 
came the center of great Christian activity. The 
next natural step for a church that breathes life is 
to send missionaries. They did this. They sent 
two good men, set apart by the Holy Spirit, into 
the regions beyond. These went through Cyprus 
up into Asia Minor and returned to Antioch to 
report to the church the results of their work, how 
that the Lord had been with them, how that many 
had heard the Word, and how that Gentiles also 
were among the number. 

The First Council. Then came the first great 
council of the church. It was on a question of 
mission work. There was no other question before 
them. Jewish converts, men of a legal turn of 
mind, were quite willing that Gentiles should be- 
come Christians, but on condition that they abide 
by the customs that prevailed among the Jews. 
Those men who had been on the mission field had- a 
larger vision, and took the other side of the ques- 
tion. The moderator of the conference upheld the 
missionaries. The conference probably continued 
a week. The church endorsed the mission work 
and required Gentile converts to free themselves 
only from non-Christian usages. The church was 
saved from becoming a little local sect. And the 
door was wide open for missions " to the uttermost 
part of the earth." 

Second Mission Tour. Two missionaries dis- 
agreed as they were about to set out on a journey. 
It has happened thus many a time. Missionaries 
are human — often quite so. These two neither quit 
the church nor quit the mission work. If anything, 



ZEAL OF THE EARLY CHURCH 15 

they entered into the mission work with more zeal 
than ever before, each going to a different field. 
Paul and his party, increasing in size and fervor 
as they went, journeyed through Asia Minor, 
crossed over into Europe, preached in Athens and 
Corinth and Ephesus, and returned to Antioch. 

Third Mission Tour. A third time he set out, 
confirming all the disciples, and making Ephesus 
his home for several years. He went among all the 
towns of Europe and Asia Minor, where he had 
been before, and finally returned to Jerusalem. 

In Rome. Arrested on false charges in Jerusa- 
lem, imprisoned, and sent to Rome for trial before 
Caesar's court, Paul dwelt there in his own hired 
house, a prisoner, and received all that came unto 
him, preaching and teaching the good news to them. 
It is thought that he made another missionary 
journey to Asia Minor. Some think he made a 
trip to Spain; some believe he got to the north as 
far as the Alps, but doubtless he died the death of 
a martyr in the capital city of the empire. 

To the Uttermost Part. Thus far we have our 
information from the Bible. But the half could not 
be told in any volume. Beginning with the bap- 
tism of John, after about seventy years, that is to 
say, about the end of the first century of our Chris- 
tian era, there were small groups of Christians in 
most of the villages throughout the Roman Empire. 
In the larger cities there were churches of consider- 
able importance. Origen says that the city churches 
sent missionaries into the country round about. 
And even beyond the limits of the empire, into 
Spain, Gaul, and Britain in the west, south into 



16 MISSIONS AND THE CHURCH 

Africa, north into Germany and Russia, and east 
into Arabia, Babylonia and India went Christian 
missionaries who established Christian communi- 
ties. 

Contagious Enthusiasm. After the death of Ste- 
phen the brethren were all scattered abroad, except 
the apostles, who remained at Jerusalem. But they 
remained there only for a time, as they themselves 
became leaders in carrying the Gospel to the utter- 
most parts. Peter found his way into Babylon, re- 
mained there a time and ended his days in Rome. 
John Mark, who was at the prayer meeting when 
Peter was released from prison, was with Peter in 
Babylon, but later became the leader of the church 
in Alexandria. Matthew probably carried the Gos- 
pel to Ethiopia, Bartholomew preached in Arabia, 
and Thomas is claimed by hundreds of thousands 
to have been the first missionary to India. The 
missionary zeal of the church of the first century is 
a constant challenge to every one to do something 
worth while for the Master whom he loves. It is 
estimated that at the end of the century the number 
of those who had become Christian, or who were 
fully persuaded that it is the one true religion, was 
about 5,000,000 souls. 

How was it done? The Master was Divine. 
Of his death, his resurrection, his ascension, and 
the coming of the Holy Spirit, there was no doubt. 
They had been with him. They believed in him, 
and in his message. They had caught the inspira- 
tion. The supreme fact of all became : " The mes- 
sage is from God, and I am a messenger." The 
great first work of the church was to get the Gos- 



ZEAL OF THE EARLY CHURCH 17 

pel to the uttermost part of the earth.* Not all 
were true to the faith. Some went back. But the 
church as a body was a live mission church, espe- 
cially the leaders. It was a qualification of leader- 
ship that a man should have made some sacrifice 
for the cause. They were witnesses of him, in life 
and in death, sometimes the martyr death, and it 
was the delight of the loving Heavenly Father that 
the Spirit of Jesus should abide with them. 

QUESTIONS 

1. Why is early church history so interesting? 

2. Who were the greatest two missionaries? Why? 

3. Whom would you place third in the list? Why? 

4. Which word is emphatic to you, " salt " or " earth," 
"light" or "world," "sheep" or "wolves"? What is 
the difference? 

5. How many of the parables are inbreathed with mis- 
sions? 

6. Did it ever occur to you before that the twelve and 
seventy were missionaries in training? 

7. What is the Christian secret of a happy life? 

8. Whom do you count the happiest person you know? 

9. Do you think that Pentecost was a dedication day? 
Why? 

10. Why were the days great which followed? 

11. What difference between second and third inspira- 
tions? 

12. What can you tell about the church at Antioch? 

13. What was the nature of the question before the first 
council? Does that carry a suggestion for our Confer- 
ences? 

14. Did the Gospel reach the uttermost part of the 
earth in the days of the apostles? Does that excuse us 
for not doing as much in our day of greater opportunity? 



*See Appendix A. 



18 MISSIONS AND THE CHURCH 

15. Enumerate what you regard as the essential fac- 
tors in the phenomenal success of the church of the first 
century. 

SUGGESTED BOOKS FOR ADDITIONAL 
READING 

The Four Gospels and the Acts. 

Any history of the early church. 

" Nineteen Centuries of the Christian Church," by D. W. 
Kurtz. Brethren Publishing House, 50 cents. 

" Two Thousand Years of Missions Before Carey," by 
Barnes. Christian Culture Press, $1.50. 

" God's Missionary Plan for the World," by Bashford. 
Eaton & Mains, 75 cents. 

" Missions in the Plan of the Ages," by Carver. Revell, 
$1.25. 

" Mission and Expansion of Christianity in the First Three 
Centuries," by Harnack. 2 Vols. Williams (English), 
25s. 

" Missions and Apostles of Medieval Europe," by Mac- 
Lear. MacMillan, 25 cents. 

" Outlines of Missionary History," by Mason. Doran, 
$1.50. 

"A Short History of Christian Missions from Abraham 
and Paul to Carey, Livingstone and Duff," by Smith. 
T. & T. Clark (English), 2s 6d. 

" Protestant Missions, Their Rise and Early Progress," 
by Thompson. S. V. M., 50 cents. 

" History of Religion," by Menzies. Scribners, $1.50. 

" The Greek and Eastern Churches," by Adeney. Scrib- 
ners, $2.50. 

"The Growth of the Kingdom of God," by Gulick. 
Revell, $1. 

" Conflict of Christianity with Heathenism," by Ulhom. 
Scribners, $2.50. 

" The Schaff-Herzog Encyclopedia of Religious Knowl- 
edge." 



CHAPTER II 

Ancient Churches of the East 

The Copts in Egypt 

History. The Copts are a splendid monument 
to the Egypt of long ago. They are the descend- 
ants of Abyssinians, Egyptians, Greeks and Nu- 
bians, who became Christians in the early years. 
The first missionary in Egypt is supposed to have 
been Mark, who became the founder of the church 
at Alexandria. The Patriarch of the Copts is said 
to occupy the chair of St. Mark. He resides at 
Cairo. The church in Egypt nourished at the first, 
but they fell into endless discussion concerning the 
nature of Christ. Any church will grow if it has the 
missionary spirit. But any church will suffer if 
it falls into dangersome speculative theology. After 
the Council of Chalcedon (451) the division was 
complete. The Melkites held to the faith of the 
Emperor of Constantinople, that the Christ had two 
natures, divine and human, while the Jacobites, or 
Copts, held that he had but one nature, a compound 
of the divine and human. The great body of the 
people were Copts. The hostility was complete. 
They would not intermarry. They wished each 
other ill instead of wishing each other well. The 
door was wide open for the worst that could come 
upon them. It came. 

19 



20 MISSIONS AND THE CHURCH 

The Arab Invasion. In the seventh century there 
were perhaps 6,000,000 Christians in Egypt, mostly 
Copts. The hatred for the Greeks, the party of the 
emperor, induced them to welcome the Arabs, that 
the Greeks might be subdued and driven out. This 
was the beginning of long years of bitter experience. 
The Greeks were expelled, and later Copts also 
were deported to Greece. Churches were destroyed, 
or converted into Mahomedan mosques. Every- 
where the Christian was given a hard road to travel, 
while the Moslem was always shown favor. In a 
hundred years the number of Copts had decreased 
by a million. Christians paid higher taxes than 
Moslems. Their children were not welcome in the 
schools. They were compelled to wear wooden 
crosses of five pounds weight. Their graves had 
to be made level with the earth. Every inducement 
was made to recant, while every indignity was 
shown to those who continued faithful as Chris- 
tians. Oppression and persecution in varied forms 
continued with more or less severity throughout 
the centuries. 

The Priesthood. The patriarch is chosen by lot. 
Several names of monks from the convent of St. 
Anthony are written on as many slips of paper by 
the superior of the convent. These are rolled up 
and placed in a drawer. A priest puts in his hand 
and takes one. The monk whose name is drawn 
becomes the patriarch. They have twelve bishops, 
also archpriests, priests and deacons. The priest 
must have been a deacon first. A deacon must be 
at least thirty-three years old. If not married pre- 
viously he can not marry after he becomes a deacon, 



ANCIENT CHURCHES 21 

and if married he must have married a virgin. 
Priests and deacons labor for their living, and re- 
ceive alms when any one gives to them. 

Characteristic Teaching. The Copts are careful 
to baptize their children. When forty days old the 
boys and when eighty days old the girls are bap- 
tized by trine immersion. The reason for infant 
baptism is to avoid blindness in the kingdom of 
heaven in case of early death, based on the text: 
" Except a man be born again, he cannot see the 
kingdom " (John 3:3). They perpetuate a washing 
of feet, when on Holy Thursday the priest dips a 
towel into water and touches it to the feet of others. 
Communion is celebrated often by the priests, not 
often by the laity. The bread is dipped into the 
wine and thus communicated. Before communion 
they usually fast for some days, the fast requiring 
abstinence from food from supper till after the 
morning worship. Prayers are offered several times 
daily, but secret prayer is more highly regarded. 

Failure. There are some 700,000 Copts today. 
They have retained much that is praiseworthy in 
their Christian life. The Bible they have in the 
Coptic language. But they are dead. As a peo- 
ple they have missed it. The opportunity was 
theirs, and they were not missionaries. Through- 
out the centuries many of them have lapsed to Ma- 
homedanism, and now those who continue true 
hold their own with difficulty. They are prosperous, 
but they still dislike the Greek, and they question 
the motives of missionaries. 



22 MISSIONS AND THE CHURCH 

The Ethiopians in Abyssinia 
History. Abyssinia has been called the Switzer- 
land of Africa. It contains one branch of the head- 
waters of the Nile, and is the home of the Ethiopian 
Church, untouched by modern influences. About 
3,000,000 population, and mostly Christian, this 
might have been a headquarters for the conversion 
of Africa, but it was not. Frumentius, perhaps in 
341, was shipwrecked on the Red Sea, and found 
his way to Abyssinia. He found favor with the 
ruler of the land, and preached the Gospel. The 
church accredits him with being their first mission- 
ary, but traces of Judaism, as well as earlier Chris- 
tian influence, are not wanting. In 1555 the Roman 
Catholic Church tried to bring them under the rule 
of the pope. This led to persecutions, and the 
Catholics were expelled in 1640. 

The Patriarch. It shows an interesting connec- 
tion, that the patriarch of the Abyssinians must be 
a Copt, appointed by the Patriarch of Alexandria. 
He in turn anoints the king, whenever a king is 
crowned, and ordains the priests. Ignorance and 
superstition on every hand abound, both among 
priests and people. 

Two Systems of Religion. They have a curious 
mixture of Christianity and Judaism. They baptize 
adults by immersion and infants by sprinkling. Aft- 
erwards a cord of blue silk or cotton is put around 
the neck, and worn continually, so as to distinguish 
those who have been baptized from Mahomedans. 
Circumcision is practiced. They observe Sunday 
in their way, and in the same way observe the Sab- 
bath of the Jews. They venerate pictures of angels, 



ANCIENT CHURCHES 23 

devils, and the cross, but not the crucifix. They say- 
there used to be ten classes of angels, but one fell, 
and since then there are only nine. Their churches 
are usually small and round. In one side is a small 
apartment in which the ark of the covenant is kept. 
This is holy, and none but the priest may touch it. 
If touched by another, it must go through a purifi- 
cation ceremony. Monks and scholars among them 
take the communion every day. Others about 
three times a year. 

Failure. During the centuries of Moslem inva- 
sion this land proved an asylum for a harassed 
Christian people. All efforts of the missionaries 
of Islam to enter proved a failure. But while se- 
cure in their mountain fastnesses, they failed to 
catch the spirit of their Master. Gibbon says, " En- 
compassed by the enemies of their religion, the Ethi- 
opians slept for nearly a thousand years forgetful 
of the world by whom they were forgotten." To- 
day there is every reason to fear lest the onward 
movement of Mahomedism should gain foothold 
there. And why? Why are they dead? Why have 
they no power? Wherein have theyjost out? Be- 
cause they have not had the missionary spirit, there- 
fore not the spirit of the Master. 

The Syrian Christians in India 

History. The Christians of St. Thomas, as they 
are called, are found in the southern part of India, 
especially on the Malabar Coast. They hold that 
Thomas came to India, established churches, and 
was martyred near Madras. A church is said to 
mark the spot. It is called St. Thomas' Church. 



24 MISSIONS AND THE CHURCH 

The original Seven Churches of India are a matter 
of history. About the year 200 Pantaenus, presi- 
dent of the Christian College in Alexandria, went 
to India to visit and strengthen the Christians. In 
529 a Christian merchant of Alexandria mentioned 
the fact that there were Christians living in Ceylon 
and elsewhere. In the ninth century King Alfred 
sent an embassy from England. Marco Polo re- 
cords a tradition of the thirteenth century, how that 
a prince of India used a room of the Church of St. 
Thomas to store rice in. The Christians begged 
him not to do so. That very night Thomas ap- 
peared to him in a vision, and, with a knife pointed 
towards his throat, told him to clear the house. 
The prince could not sleep. He arose very early 
in the morning and lost no time in getting his serv- 
ants to set the room in order, and thereafter he had 
an increased regard for Thomas. In the fourteenth 
century 30,000 families were reported as Christians. 
In the sixteenth century, near Madras, was un- 
earthed an ancient marble slab, carved with a cross 
and a dove above it, and this inscription in Syriac: 
" Let me not glory except in the cross of our Lord 
Jesus Christ." In the year 1842, in Coimbatore 
Collectorate, 523 coins of Julius Caesar and Augus- 
tus were found. The story of how the Roman 
Church with all its plotting and trickery labored 
for nearly 300 years to bring these Christians un- 
der the sway of the pope, how they changed their 
confession of faith, how they changed their books 
of prayer, is a sorry tale. Knowing these bitter 
experiences, we look for the book of martyrs, but 
look in vain. They preferred to compromise and 



ANCIENT CHURCHES 25 

live in peace than to die the martyr's death. Many 
yielded to what then seemed the inevitable. There 
are today in southern India over 500,000 of these 
Christians, divided among the Catholics, the Jaco- 
bites and the Reformed Syrians. 

Faith and Life. The Bible is in Syriac. They 
all venerate it. The Jacobites compose the greater 
part of the Syrians. They have the old orders of 
bishop, priest and deacon. The chief bishop is 
called the mar (Syriac for lord). The priests marry 
but once, and the priesthood is highly regarded. 
When one of their number meets a priest, he kisses 
his hand, when the priest in turn blesses him. 
Sometimes the " kiss of peace " is passed in the 
congregation. The priest first holds his open hands 
over the censer, then turns to the deacon, who 
quickly takes the hands of the priest in his own, 
and turns to the next person to him, who takes his 
hands the same way. Thus does the whole congre- 
gation. Communion comes three times a year. It 
is preceded by confession. The wine is made from 
raisins, a custom we adopted in our India Brethren 
Church some years ago without knowing it. They 
celebrate a love feast, which is a great occasion to 
them. Sometimes 6,000 or 7,000 get together for 
this feast, which is held in the open, in front of the 
churches. The priest stands in the doorway, pro- 
nounces the blessing, and from there directs the dis- 
tribution of food until every one is supplied. They 
use leaf plates on this occasion, and all eat together. 
The Carmelite Paoli more than a century ago said, 
" They receive with the utmost reverence and devo- 
tion their pledge of mutual union and love." They 



26 MISSIONS AND THE CHURCH 

are not negligent in prayer, preferring to stand and 
pray facing the east. As with the Jews, they re- 
gard the day as beginning in the evening. In mar- 
riage, the bride gives a tenth of her dowry to the 
church, though no system of giving tithes prevails. 
Lost Opportunity. When we think of this an- 
cient church as a city set upon a hill, we remember 
that it was hidden. When we think of it as the 
salt of the earth, we remember it lost its savor. 
When we think of it as a light in a dark land, we 
remember the light failed to shine. The oppor- 
tunity was wonderfully theirs. All India was their 
mission field. But the task was too great for them. 
They would rather live than die. They failed to 
get the missionary spirit. They did not learn the 
great first work of the church. Their one desire 
was to hold out faithful, and this they bravely tried 
to do. If Thomas had gone to Europe, and Paul 
had gone to India, would it have been different? 
We cannot tell. Contemplation of a great oppor- 
tunity gets one's spirit all aflame. But when that 
opportunity has been lost, then what? 

The Waldensians in Italy 

History. In the Cottian Alps, in the Vaudois 
Valleys, centuries before the Reformation, lived a 
Protestant people. Their simple life and industri- 
ous habits adorned their Christian piety. Some 
think that Paul preached in these valleys. From 
the eighth to the twelfth centuries, when the Roman 
Catholics were more and more asserting temporal 
power, and making increased innovations, these 
people lived a solemn protest, openly renounced 



ANCIENT CHURCHES 27 

the Roman Church, and refused allegiance to the 
pope. This branded them at once as heretics, and 
as such Rome harassed them, persecuted them, and 
made every possible effort for many centuries to 
utterly exterminate them. 

The Faith of the Hills. The presence of God 
seemed abundantly manifest in their mountain 
homes. They led joyous, austere, prayerful lives. 
No oath might be taken, no lie told, no war en- 
gaged in.* The tavern was an evil thing, the dance 
strictly in avoidance. They maintained that a 
wicked priest cannot impart a blessing, that mass, 
prayers for the dead, baptismal salvation, vigils 
of the saints, holy water, and kneeling before a 
priest, are human ordinances and an abomination 
to God. They were careful to attend worship. 
They believed all men were brothers, they made 
Bible study the duty of all, they tried to win their 
fellow-men to their faith. A bit from an old Wal- 
densian poem runs: 

" O brethren, hear a noble lesson, 
We ought always to watch and pray, 
For we see this world is near its end. 
We ought to be earnest in doing good works, 
For we see this world is coming to an end." 

Peter Waldo. Lyons was a rich city. Peter 
Waldo was a child of wealth, in Lyons, and was 
feasting in revelry, when a close friend was stricken 
dead. It sent Waldo asking, " What shall I do to 
be saved? " A priest, knowing his wealth, jokingly 
replied, " Go and sell what thou hast, and give to 
the poor." He took the word as from the Lord, 



♦See Appendix B. 



28 MISSIONS AND THE CHURCH 

and not from a priest, and immediately changed his 
whole manner of life. He became " the Poor Man 
of Lyons," and went barefoot preaching the Gospel, 
begging his way, and calling men to repentance. 
Many became willing hearers. He was excom- 
municated. To escape persecution from Rome, and 
to seek out people with whom he could fellowship, 
he came to the valleys. The Waldensians were mis- 
sionaries born, and two and two they went to all 
parts, selling pearls and preaching the Gospel. Thus 
they went into Bohemia, Austria, France, Germany, 
and England. The Moravian Church credits its 
origin to the Waldensians. The Lollards came from 
the same source. In 1300 there were many thou- 
sands who had accepted the teachings of the mis- 
sionaries, that the true faith was not found in the 
hands of the Roman Hierarchy; that God desires 
men to worship him in spirit and in truth. 

In the Fire of Persecution. From 1210 to 1848 
there were thirty bitter persecutions with the 
avowed purpose of extermination. I can mention 
but three of these : At Christmas, 1400, the monk 
Borelli took a band of cutthroats to the valleys, and 
amidst the shouts of war they began their evil work. 
The peaceful inhabitants fled to the high hills, but 
many were slain on the way. In the mountains 
they remained all night without food or shelter, 
and in the morning sixty or eighty children were 
found dead in the arms of their mothers, and many 
of the mothers, also, perished. Meanwhile, the 
troops reveled in the deserted houses below, and 
then withdrew next day with all the plunder they 
could bear away. In 1488 Pope Innocent VIII. sent 




•a 

a ^ 

u a 

o 01 

w a) 




(co&£u4f%>es nC<KUxe^ 



ANCIENT CHURCHES 29 

an army under the papal legate, Albert Cataneo, an 
archdeacon. Pardon and booty were promised to 
all who would help in this warfare, and a motley 
crowd of 20,000 men set out to murder heretics. 
Villages were plundered and burned and the inhab- 
itants put to the sword. In the mountain passes 
they were able to withstand the onward rush of 
the murderers but for a time, when they appeared in 
other parts. There was a great cave far up in the 
mountains into which over 3,000 unarmed men and 
women fled for refuge. The soldiers found them, 
and built a big fire in front of the cave, so that those 
who were not slain by the sword, or thrown into 
the blazing fire as they tried to escape, were smoth- 
ered to death within. Yet God saved from their 
hand a remnant, who continued faithful to him. 

The Piedmontese Easter. About a week before 
Easter of 1655 an army was sent to subjugate the 
heretics in the valleys. They were withstood by a 
few brave men, and so made a proposition for peace. 
To this the peaceful inhabitants agreed. The terms 
were that a company of soldiers be lodged in every 
village, as a " proof of confidence." Then, very 
early on Easter morning, while all were asleep, at a 
given signal, the soldiers fell on their sleeping hosts, 
and heartlessly, cruelly, treacherously butchered 
fully 7,000 of them there. These outrages were so 
cruel and so devilish, it almost shakes man's faith in 
man to read them, but there were soldiers among 
them who said they would not advance when the 
signal was given, and there were also a few among 
the Vaudois who preferred to recant. This fearful 
act of savagery caused Cromwell to proclaim a 



30 MISSIONS AND THE CHURCH 

week's fast in England, and $150,000 was subscribed 
for the survivors. At the same time Milton wrote 
his sonnet, beginning with these words : 

" Avenge, O Lord, thy slaughtered saints, whose bones 
Lie scattered on the Alpine mountains cold." 

Battle of Waterloo. Religious freedom came to 
Italy in 1848. In the Battle of Waterloo, one of 
the Duke of Wellington's generals had his leg shot 
off. After some years, he was calling on the duke 
in England, and there saw on the table a history 
of the Waldenses. At once General Beckwith se- 
cured a copy for himself, read it, became fired with 
a great purpose, and went to the valleys. He said 
to the people he found there : " Henceforth, you are 
missionaries or nothing." They had always been 
blessed with the mission spirit, and could easily re- 
spond. The general made his home with them 
from then till the time of his death, and helped 
them build for the future. 

Leavening Italy. At the present time there are 
perhaps 30,000 Waldensians scattered over the 
world. In South America they have 1,700 members 
and seven pastors, giving $8,000 annually. Also 
they have mission work in Africa. In America are 
several colonies, with pastors from the valleys. The 
churches and stations outside are now sixteen times 
more than those of the original mother church in 
the Valleys of the Piedmont. Their great work, 
however, seems not to be in foreign fields, but to 
let the light shine in Italy. For this they have paid 
a fearful price. Theirs should be the joy of the har- 
vest. They are not a people of wealth, but they 



ANCIENT CHURCHES 31 

are making a record. In Naples they have con- 
verted a theater into a place of worship. In Flor- 
ence a church and theological seminary now oc- 
cupy the palace of a former cardinal. In Milan a 
one time Catholic church is now a Waldensian tem- 
ple. In Venice they bought a historic palace, in 
which services are held every Sunday, and are well 
attended. The first evangelical sermon preached in 
Rome after the freedom of Italy was by the chair- 
man of the General Mission Board of the Walden- 
sian Church. They have two churches in Rome, 
one on either side of the Tiber. In Turin they have 
700 members and two pastors, the annual gifts be- 
ing $12,500. In the Valleys they have 12,000 mem- 
bers, with nineteen trained pastors, and 190 teach- 
ers. These raise $20,000 annually for religious work. 
It is said they have not one illiterate over six years 
of age. They have work in most of the cities of 
Italy. They have orphanages, hospitals, schools 
and colleges, printing presses, and a paper in Rome 
with 10,000 weekly circulation, a widely-circulated 
religious almanac, and a large output of tracts and 
Bibles. 

The Martyr Spirit. It makes one's heart glow 
with exceeding fervor to think of these martyrs for 
religious freedom, for liberty of conscience, our 
common inheritance. We thank God for them. 
We thank God for their mission spirit. We thank 
God for their martyr spirit. May that spirit be our 
holy inheritance. 



32 MISSIONS AND THE CHURCH 

"Faith of our Fathers: living still 

In spite of dungeon, fire and sword; 
Oh, how our hearts beat high with joy 
Whene'er we hear that glorious Word. 

" Our Fathers, chained in prisons dark, 
Were still in heart and conscience free: 
How sweet would be their children's fate, 
If they, like them, could die for thee! " 

QUESTIONS 

1. In what country are the Copts chiefly found? 

2. In what state were they spiritually when the Arabs 
came? 

3. What are some peculiar teachings among them? 

4. Wherein have they failed? 

5. What early Christian influence on Ethiopia? (See 
also Acts 8: 27.) 

6. What similarities between Copts and Ethiopians? 

7. What similarities between Jews and Ethiopians? 

8. Do you think that Thomas ever reached India? Why? 

9. What striking customs among the Christians of 
St. Thomas? 

10. Compare these three ancient Christian Churches. 

11. How long have the Waldensians been "Protes- 
tants"? 

12. What can you tell of their sturdy " faith of the 
mountains "? 

13. What if the Ethiopians had the spirit of the Wal- 
densians? 

14. Do you know any one besides Peter Waldo who had 
the arrow of conviction sent to his heart by the death of 
another? 

15. What mission work was done by these early Chris- 
tians? 

16. Was the way easy? Were their homes safe? Were 
they called to the work? How? 

17. Tell the story of the Piedmontese Easter. 



ANCIENT CHURCHES 33 

18. What general became a missionary? What did he 
do? 

19. How can a church become leaven to a whole nation? 

20. What is the martyr spirit? Have you got it? 

SUGGESTED BOOKS FOR ADDITIONAL 
READING 

" Manners and Customs of Modern Egyptians," by Bane. 
John Murray. 

" Indian Christians of St. Thomas," by Richards. Bern- 
rose & Sons. 

" Lingerings of Light in a Dark Land," by Whitehouse. 
Hamilton Adams. 

" The Waldensian Church," by Willyams. Religious Tract 
Society. 

" Memoirs of a Huguenot Family," by Fontaine. 2s 6d. 
R. T. S. 

" The Martyr's Mirror," by Von Bracht. Mennonite Pub- 
lishing House, $5. 

" Decline and Fall of the Roman Empire," by Gibbon, 
Vol. II. 

All the books mentioned at close of Chapter I. 



CHAPTER III 

The Roman Catholic World 

Five Cities. Five great cities were the seats of 
light and learning in the early Christian centuries: 
Jerusalem, Antioch, Alexandria, Constantinople, 
Rome. No one of these was superior to another. 
A bishop resided in every one of them, and in other 
cities also. Rome was the center of the political 
world. Rome was the city where Peter and Paul 
were martyred. And Rome early became more in- 
terested in missions than any other. For these 
reasons the Bishop of Rome early acquired a greater 
influence than the other bishops. This was not su- 
premacy, however. 

Common Inheritance. The early centuries of 
Christianity are an inheritance to us all. In the 
school of Augustine the doctrines of grace and of 
sin were taught, doctrines which the Reformation 
labored to reestablish. The Council of Nicea (325) 
had confirmed the doctrine of the divinity of Christ. 
In the Council of Aries (314) five British delegates 
were present. At the Council of Nicea one was pres- 
ent who signed his name " Bishop of India." The 
centuries produced their numerous martyrs for the 
faith, but hardship and death only serve to produce 
greater zeal for spreading the Gospel. It is quar- 
reling within, differing as to how much divine na- 
ture and how much human was in Christ, differing 

35 



36 MISSIONS AND THE CHURCH 

as to whether the Holy Spirit came from the Father 
alone, or from the Father and the Son, differing as 
to whether the Holy Spirit was of the same sub- 
stance with the Father, differing as to whether Je- 
sus had one personality or two; it is differing on 
technicalities, and each insisting that the other is 
certainly wrong and ought to be excommunicated 
— this spirit destroys while the spirit of missions 
strengthens the church. 

Activity in Missions. When we look for the rec- 
ord of mission work, we can easily find it : Ulfilas 
in Germany, Columba in Scotland, Patrick in Ire- 
land, and others in many lands. How Augustine 
went to England will bear repeating : When Greg- 
ory was still a deacon, he saw some boys with 
light hair in the slave market in Rome. He asked 
who they were, and was told "Angles." He an- 
swered, " No wonder, they have faces like angels." 
He was told they were heathen from Deira, and re- 
plied, " They must be saved de ira " (from wrath). 
He went to the bishop and asked to be sent as a mis- 
sionary to their people, but was refused. After a 
time, Gregory himself became Bishop of Rome, and 
then did not forget the desire of his heart, and sent 
Constantine, with forty monks, to Britain for mis- 
sion work. On the way they heard such fearful 
stories about these Britons, that they returned and 
begged to be excused. But Gregory was firm. 
They reached England (597) and found, to their 
surprise, that the queen of that land was already a 
Christian. For when the Kentish King married his 
Frankish Queen, the arrangement was made by her 
parents that a preacher should accompany them, 



ROMAN CATHOLIC WORLD 37 

to minister to her spiritual needs. The missionaries 
were of course allowed freedom. Within a year 
King Ethelbert became a Christian and on Christ- 
mas Day 10,000 of the king's subjects were bap- 
tized. 

Eighth Century. The question of the supremacy 
of the bishops was practically settled when the 
three cities in succession, Jerusalem, Antioch and 
Alexandria (641), fell into the hands of the Mos- 
lems. The two cities remained, but lines of cleav- 
age were very distinctly marked between them. 
Emperor Leo III. issued an order (726) that all 
image worship should be discontinued in the 
churches. This was a voice from the East. Greg- 
ory II. of Rome issued an order that all should pay 
strictly no attention to the word of the emperor. 
This was a voice from the West. Leo sent a fleet 
to command submission. It was overtaken by a 
storm at sea, and was destroyed. Gregory took this 
as a sign from heaven, and promptly excommuni- 
cated the emperor. 

Medieval Catholicism. The period from the 
eighth to the sixteenth century, from Charlemagne 
to the Reformation, was a period of great and bitter 
persecutions. Persecution often has the mission 
idea, but always the wrong spirit. A semi-religious 
conviction based on a semi-truth, backed by politi- 
cal power, can work only evil. When Innocent III. 
became pope (1198) he said: "Am I not the Bride- 
groom, and every one of you a friend of the Bride- 
groom? Surely I am the Bridegroom: for 
I have the rich, noble, and highly exalted, 
nay the honorable, pure, gracious and holy 



38 MISSIONS AND THE CHURCH 

Roman Church for my bride, who, according to the 
ordinance of God, is the mother of the faithful and 
the matron of all churches. She is wiser than 
Sarah, more provident than Rebecca, more fruitful 
than Leah, more comely than Rachel, more devout 
than Anna, more chaste than Susanna, more beauti- 
ful than Esther. I have united myself to her in a 
sacramental manner. My bride has bestowed upon 
me her rich dowry, namely, the fulness of spiritual 
and secular power." 

The Inquisition. In the first year of his reign, 
Innocent III. sent out letters to all the bishops of 
the churches, in which he expressed a fear of the 
infection, the contamination, which was to " spread 
like a cancer," and gave due orders : " Therefore, we 
pray and exhort you all with tears, and command 
you, archbishops and bishops, to unsheath the spir- 
itual sword against the heretics, confiscate their 
property, banish them from the country, and thus 
separate the chaff from the wheat." Then the fear- 
ful inquisition, darkest record of history, was on 
In 1200 in Troyes five men and three women were 
burned. In 1210 one in London, twenty-four in 
Paris, 180 outside the fortress Minerva, were burned. 
The next year sixty were burned at Casser, and 
about 100 in the tower of Cassas. Other fifty were 
burned at Chastelnau d'Ari. More than 400 Induti 
were burned at Lavaur or Vaurum, because they 
would not embrace the Catholic faith. In 1212 
about 100 Waldensians were burned in Strasburg, 
thirty-nine in Bingen, eighteen in Metz. More, 
more, more. 

How 'Twas Done. Briefly let it be recorded. Our 



ROMAN CATHOLIC WORLD 39 

young people ought to know. The opportunity to 
recant usually was given. Often the " heretic " was 
begged to recant. Sometimes he was put on oath, 
and if he refused to swear, it was counted against 
him as a sure sign, and all the more was he sus- 
pected. His oath was to expose all heretics, and nev- 
er himself have anything to do with them. In case 
of their being firm in their faith, then began, in one 
form or another, that series of dreadful deeds which 
usually ended in death, welcomed by the sufferer. 
Trial by red-hot iron, by hot water, by cold water, 
by confiscation of property, by burning of houses, 
by imprisoning in damp cells in the winter, in hot 
dungeons in the summertime, by tearing off the 
nails of the fingers, by tearing off the arms and 
limbs from the body, by flaying alive, by sawing 
asunder, by causing to kiss the virgin, by flaying 
and putting into a barrel with hungry rats, by burn- 
ing alive, by exhuming the bodies of the dead and 
burning them. We think of Huss, and Latimer, and 
Ridley, and tens of thousands more. We think of 
the dreadful massacre of St. Bartholomew. The 
pope and his clergy had so far departed from the 
spirit of the Gospel that if left wholly to themselves 
they would have ultimately accomplished the moral 
suicide of the whole fabric known as Romanism. 

Francis of Assisi. It was so very dark within, 
yet not wholly so. Born in the twelfth century, 
son of a well-to-do merchant, he acquired a good 
education. His early inclination was to religion, 
and his greatest joy was found when he could in 
some way or other relieve suffering. He begged 
for money to build up a neglected church. Hear- 



40 MISSIONS AND THE CHURCH 

ing a sermon on Matt. 10: 9 he made a great change. 
He went about barefooted, preaching repentance. 
He became extremely ascetic. He was in many 
points like Peter Waldo, but his activities were 
within the church. He approached the pope, 
begging his interest in needed reforms, but 
the pope, seeing his ragged clothes, sent him out to 
feed swine. He obeyed at once, and in a day or 
two returned. The pope was pleased. His work 
was sanctioned. He formed a religious order to do 
mission work. The order met with great success. 
They sent five of their number to Morocco to work 
among the Moslems, but these were slain. The 
order grew, and became a strong leavening influ- 
ence within. Great austerities were practiced. They 
met annually at Assisi. 

Ignatius of Loyola. Born of a knightly family, 
in the fifteenth century, Ignatius was poorly edu- 
cated. He was associated with camp life, and pres- 
ently himself went to the army. In a battle he was 
severely wounded, which necessitated his being 
for months in a hospital. Books of strong and help- 
ful nature being accessible, he read them with a 
relish. Especially did he like the stories of the 
saints, of great suffering and great victories for a 
great Master. He became fired with a great pur- 
pose, to be like the heroes of whom he had been 
reading, to do something, to sacrifice something for 
the Christ he professed to follow. He met a beggar 
and exchanged clothes with him. He would be the 
poorest of all, the holiest of all, and do the greatest 
service of all. He went to Jerusalem to preach the 
Gospel among the Mahomedans, but having no 



ROMAN CATHOLIC WORLD 41 

education, decided it were better to return and pre- 
pare for work. At the age of thirty-three years he 
entered Barcelona, and with the boys studied Latin 
in school there. Then he went to college for a year, 
to another for a second year, and finally to the Uni- 
versity of Paris, where he spent seven years. Dur- 
ing these years of preparation he almost got into 
trouble with the college authorities, because he was 
constantly reminding the boys of their spiritual 
duties. He became the founder of the Jesuits, who 
from his day have been a great force for the Catho- 
lic Church. Many strong men associated with him 
for work, among them Faber and Xavier. Concern- 
ing him Newman says : " He identified the greater 
glory of God, to which he professed devotion, with 
the universal triumph throughout the world of the 
Papal Church, which he wished to see brought to 
his own standard of zeal and self-sacrifice." Writ- 
ing nearly 300 years ago concerning his influence 
and work, Baldoeus said : " It must be confessed 
on all sides that had not the active spirit of the 
Jesuits awakened the Franciscans and other re- 
ligious orders from their drowsiness, the Roman 
Church had before this time been buried in its 
ashes." 

Francis Xavier. The sixteenth century was the 
century of the Reformation, the Council of Trent, 
and the birth of Francis Xavier. As Trent marks 
the beginning of modern Romanism, so Xavier was 
the beginning of modern missions to the non-Chris- 
tian world in the Roman Catholic Church. He came 
from an aristocratic family of Navarre, and was 
preparing for highest clerical orders in the Uni- 



42 MISSIONS AND THE CHURCH 

versity of Paris when he became acquainted with 
Ignatius, by whom he was greatly influenced. He 
became a Jesuit, and it fell to him to go to the 
foreign mission field. He labored for greater or 
lesser periods in Mozambique, Molucca, India, Chi- 
na, and Japan. It is said that on one occasion he 
returned to a congregation in India and found them 
quite dissatisfied, saying that they had been de- 
ceived into becoming Catholics, and their church 
had been taken from them. They had been Syrian 
Christians. Xavier asked for the keys, and before 
he began preaching, he turned the keys over to the 
chief of the complainants, saying that if they were 
deceived, they should take back the keys and be 
happy. This so won them to him, that by the time 
the service was well over they had decided that if 
they were to be treated as this act indicated, they 
did not want the keys, and so handed them back to 
him. He was an enthusiast in his work, ever ani- 
mated with a glowing zeal. "And since the Roman 
Catholic Church responded to his call, the effects of 
his efforts reach far beyond the Jesuit order. The 
entire systematic incorporation of great masses of 
people on broad lines of policy by his church in 
modern times dates back to Francis Xavier." 

Missionary Enthusiasm. While we cannot accept 
the dogmas of the Catholic Church, we must admire 
their missionary enthusiasm. Visscher wrote nearly 
200 years ago : " Half the population of Goa [in 
India] consists of clergy, and as it is impossible for 
them all to obtain a livelihood there, they spread 
themselves throughout the whole country." In 
Brazil the missionaries entered into districts where 



ROMAN CATHOLIC WORLD 43 

the Portuguese soldiers had been driven out. For 
2,000 miles along the coast the natives were brought 
under the superintendence of the missionaries. At 
one time there were upwards of 1,700 Jesuit mis- 
sionaries in South America. Whole shiploads of 
Spanish missionaries went, even though the Portu- 
guese Government did everything against them, 
and even expelled them. In the Cordilleras, where 
no Spanish army ever penetrated, the missionaries 
established a college of no mean pretensions. Along 
the Ohio and Mississippi Rivers in the early days, 
in Canada and in California, and all over our vast 
West Jesuit missionaries with the greatest sacrifice 
established themselves, and often their work proved 
successful. 

At the Present Time. In Italy and France and 
Austria there is a strong feeling against the Roman 
Church, and many withdrawals. But their untiring 
zeal is our challenge. In Bombay there are twenty- 
eight Catholic churches, and in India, by the decree 
of Pope Leo XIII., there are eight archbishoprics. 
Of 2,653 bishops and priests in India 1,700 are in- 
digenous to the country. They are making special 
effort in educational lines. St. Xavier's College in 
Bombay has 1,750 students, of all creeds, and Ger- 
man Jesuit teachers. The college in Trichinopoly 
has more students, with French Jesuit instructors. 
St. Xavier's College in Calcutta is under Belgian 
Jesuits. For boys they control eleven colleges, 
sixty-five high schools, 248 middle schools, 2,438 
elementary schools, and ninety-seven orphanages. 
For girls fewer of each except orphanages, of which 
there are twenty-nine more. Their total under in- 



44 MISSIONS AND THE CHURCH 

struction in India is 143,000 boys and 76,000 girls. 
In China and Africa they are a power not to be 
overlooked. A third of Australia is Catholic. But 
their greatest present activities are in England and 
America. In our United States today over half the 
Christians of sixteen States are Roman Catholics. 
All of the New England States fall into this list. 
Last year they gained from the nonchurch people 
89,000 converts. Every possible effort is being 
made to win. Protestant countries are more ag- 
gressive, more open to conviction, and more ready 
to trust the other fellow than any other countries in 
the whole world. Catholic countries forbid Protes- 
tant preaching, and meanwhile grow weary of Ca- 
tholicism. Catholic charities seek Protestant aid, 
but do they in turn give aid to any Protestant in- 
stitution? What lesson is there to learn? 

The Lesson to Learn. What can we learn from 
this great church? They usually retain their chil- 
dren to their church, and marry within the church. 
They are well organized for government, and also 
for aggressive work. They are obedient to their 
superiors. They have a high regard for their 
church. They are unquestionably missionary. With 
abundant error and almost impenetrable darkness, 
the one thing that carries them forward with almost 
irresistible force is their spirit for aggressive work. 
This is the spirit of missions. Had it not been for 
this spirit, as Baldoeus said, they would have been 
dead long ago. Not adherence to truth but adher- 
ence to the church, together with an unquestionable 
aggressive spirit, has preserved them throughout 
the centuries. 



CO YE INTO THE WORLD AND PREACH THE GOSPELTO EVERY CREATURE 



PRAY, PRAY, PRAY FOR 
DARK* DARK INDIA. 



INDIA 



CAREST THOU NOT 
THAT WE PERISH 



GOD SO LOVEOTHE WORLD THAT HE GAVE HIS ONLY BEGOTTQN SON 
THAT WHOSOEVER BELIEVETH IN HIM SHOULD NOT PERISH.BUT HAVE EVERLAST- 



INC LIFE 



POPULATION Z94.000.000 
AREA I.IZ8.800 

VILLAGES 730.753. 

IOOLS 330.000.000 

CASTS ABOUT 3.000 

1, 




Trlranarun? 



*V**' 



THE HEATHEN PERISH DAY BY DAY 
THOUSANDS ON THOUSANDS PASS AWAY 
O.CHRISTIANS.TO THEIR RESCUE PLY 
PREACH JESUS TO THEM ERE THEY DIE 



ooh c. o w 

oioonri . to r-< i-< 

»-lrH«Hi-| «IOO «OJ 



"r § 



o>o» 




ROMAN CATHOLIC WORLD 45 

QUESTIONS 

1. Name the five cities of greatest Christian influence, 
long ago. 

2. Name several things that may be counted as an in- 
heritance. 

3. Tell the story of Constantine's going to England. 

4. What power came like a scourge over the quarreling 
churches? 

5. Who originated the Inquisition? When? 

6. What would you suggest to those who think that 
the world is getting worse and worse? 

7. Who was Francis of Assisi? What did he do? 

8. Who was Ignatius of Loyola? What order did he 
originate? 

9. Who was Francis Xavier? 

10. Did Ignatius or Xavier do more? 

11. What decisions were made in the Council of Trent? 

12. Compare in your State, Catholic and Protestant 
numbers, activities, annual gifts, hospitals, schools, and 
anything you can. 

13. What are some of the things done by Jesuits, good 
and evil? 

14. What is the Catholic strength in India? in En- 
gland? in America? 

15. What lesson have you to learn from these facts? 

SUGGESTED BOOKS FOR ADDITIONAL 
READING 

" The Council of Trent," R. T. S. London. Is 6d. Boards. 
" Elements of the History of Rome," by Curtis. Is. R. T. 

S. 
"The Jesuits," by Demaus. Is. R. T. S. 
"U. S. Senate Document 190." Paper, 50c. 
Leaflets of " Educational League," Washington, D. C, 

Box 328, Elgin, 10c. 
" Decline and Fall of the Roman Empire," by Gibbon. 

Vols. Ill, IV, V. 

The books mentioned at the close of Chapter I. 



CHAPTER IV 
The Mahomedan World 

A Prophet in Arabia. Born in Arabia (570), of 
a good family, early left an orphan, Mahomed was 
brought up by an uncle. At the age of twelve he 
accompanied a trading caravan to Syria. He was 
successful in business, accustomed to have his own 
way, employed by a wealthy widow, Khadija, whom 
he married when he was twenty-five years old, again 
he went on a mission to Syria, where he came in 
contact with Christianity. Aroused by the idolatry 
of his fellow-countrymen, he began to see visions 
and to preach in Mecca. His preaching made con- 
verts and aroused hostility. Some of his followers 
fled to Abyssinia. Pilgrims from Medina received 
the teaching, and invited the teacher to come and 
dwell with them. He remained in Mecca, where, 
after ten years, Khadija died. He received more 
revelations, gained more converts, aroused greater 
hostility, and fled (622) to Medina. That act fixed 
the date from which Mahomedans reckon time. In 
a pitched battle against Mecca he was repulsed and 
severely wounded. In time he brought other tribes 
and other towns into subjection, and if any refused 
to come to his terms they were slain, and their prop- 
erty carried off as booty. With 10,000 men he en- 
tered Mecca, and without bloodshed administered 

47 



48 MISSIONS AND THE CHURCH 

the oath of allegiance to the people. From his 
deathbed he gave instructions for an expedition 
against the nearer parts of the Roman Empire. 

Armies of Invasion. Mahomed died (632), and 
immediately the army of invasion under Abu Bekr 
set out for Persia. In four years, having subdued 
that country, the next was Syria. They " slew all 
who opposed them, and carried off the remainder 
into captivity. They burned the villages, the fields 
of standing corn, and the groves of palm, and behind 
them went up a whirlwind of fire and smoke." 
'Twas as if their prophet had given them a special 
charge in his last dying message, and said, " Go ye 
into all the world, and slay the polytheists wherever 
ye find them." And they were zealously careful to 
abide the teaching of him whom they had chosen 
to follow. 

Waves of Conquest. Entering into Palestine the 
fall of Jerusalem (637) was speedily accomplished. 
The next year they swept northward, when Anti- 
och and Asia Minor and all of Syria fell into the 
hands of the invaders. Next they turned to Africa, 
and, beginning with Egypt, swept from country to 
country until they reached the western ocean, where 
General Akba rode out as far as he could into the 
surf and shouted : " Great God, if I were not 
stopped by this raging sea, I would go on to the na- 
tions of the West, preaching the unity of thy name 
and putting to the sword those who would not 
submit." They crossed into Spain (648), and con- 
tinued there for 800 years. In every direction this 
conquest was carried, though not always becoming 
permanent. The Bedouin tribes revolted soon aft- 



MAHOMEDAN WORLD 49 

er the prophet's death, but were regained by various 
strategic efforts from Mecca and Medina. 

After One Hundred Years. A hundred years aft- 
er the birth of Mahomed Arabia, Persia, Syria, 
Egypt, Tripoli, Algiers, Morocco, and Spain 
were already under the sway of the Moslem 
power, and an attempt had been made on Constan- 
tinople, a coveted vantage for operations in Europe. 
The new government-religion, the Moslem Church- 
State, was at this time as large as the whole Roman 
Empire at the time of the death of Caesar. Tribes 
of vastly different temperament had been subju- 
gated and governments of widely differing peoples 
had been wrested from their ancient moorings, all 
made subject to the rule of the Saracen. Christians 
and Jews were forced to become Moslem or pay 
tribute. Polytheists were slain or converted, them- 
selves in turn becoming stubborn supporters of the 
new religion. Stout hearts they must have had, 
and bravery equal to any to rush forward, often fac- 
ing death, in the one hope of winning in the race. 
The contrast between the first hundred years of 
Moslem invasion, and the first hundred years of 
Christian evangelization is very marked. Great and 
enduring were the results in both cases. Both will- 
ingly faced death, and both built on the hope of the 
future, but between the teaching, the method of 
operation, and the results of both, the contrast is 
complete.* 

Farther and Farther. The victory of the Arabs 
in the plain of Cadesia (636) had given them prac- 



*See Appendix C. 



50 MISSIONS AND THE CHURCH 

tical control of Persia. From there they swept to 
the east and to the south. It is said that Bokhara 
was " converted three times " before the people 
would retain the faith, and then it became a center 
for propaganda as the religion spread eastward even 
as far as China. General Kasim (712) went up 
the Indus River and overran all of Sindh, com- 
pelling numbers of Brahmins to accept the faith. 
Thus early an entrance was made into India. Some 
Hindoo women, seeing what was before them, chose 
rather to set fire to their own houses and perish in 
the flames. After 300 years Mahomed of Ghazni 
made repeated invasions of India, destroying tem- 
ples and slaughtering unbelievers, finally making 
Delhi the capital of his empire. In Europe and in 
Africa the advance continued, but not with such 
marked success. 

After One Thousand Years. During the reign 
of the Mogul Emperors in India, there was great 
gain throughout the whole realm. Tens of thou- 
sands were won to the Moslem standards then. 
Akbar, and those who followed him, not only did 
much to advance the arts and sciences, but gave 
considerable liberty of conscience to all his subjects. 
In an old book on Asia,* translated into High Ger- 
man by " O. Dapper" in 1681, are these words: 
" In India freedom of conscience prevails, and any 
one may change his religion according to his belief, 
and take up a new creed without any fear of being 
punished by the rulers, even though they are Ma- 
homedans." 



*In the college library, Mt. Morris, 111. 



MAHOMEDAN WORLD 51 

Multiplied Divisions. It is said that Mahomed 
predicted that his religion would be split into seven- 
ty-two sects. Whether he said it or not, we can not 
be sure, but certainly the divisions came. Amidst 
intrigue and murder successors (caliphs) to Ma- 
homed were chosen. Mahomed perhaps had sug- 
gested his nephew and son-in-law, Ali, but Abu 
Bekr was the first caliph. After him came Omar, 
then Othman, then Ali. Ali was at one time re- 
garded as an incarnation of the Deity. The people 
were divided into two factions, seveners and twelv- 
ers, according to the number of generations each 
felt his descendants were caliphs born. The great- 
est division is into the Sunni and Shia sects, the 
former holding that tradition has its legitimate 
place in religion, and the latter that all interpreta- 
tions should be literal. Each of these brought in its 
train a host of other sects, all hostile to one another. 
Sometimes students wonder how it was possible to 
be so divided and yet maintain the unity of which 
the Mahomedans boast everywhere, but the reason 
is plain, I think. They were missionaries, and the 
missionary spirit held them together. Even though 
they were so hostile to each other as not to inter- 
marry at all, yet before an unbeliever they were 
ever children of one faith. 

The Turkish Empire. The recent war with the 
Balkan States has brought to light conditions in 
the Turkish Empire. In 1240 the Ottoman Turks 
first appeared in Asia Minor, aiding the Seljuk 
Turks there. Rapidly they increased in numbers and 
in power till the countries all round about were sub- 
ject to them, and in 1543 Constantinople fell. That 



52 MISSIONS AND THE CHURCH 

was a wonderful empire in 1550, but for the last 200 
years it has been on the decline, until now the last, 
vestige of it in Europe totters on the brink. And 
with what a record of crime and barbarous atroci- 
ties those pages of history are stained ! We like to 
think of their sturdy character and attachment to 
their religion, but with the treacherous life of Ab- 
dul Hamid and the cruel massacres of helpless Ar- 
menians during the last century fresh in our mem- 
ories, as the sultan and the Turk pass from the 
stage to the darkness beyond, we can only say, as 
we would wish it otherwise, it is the harvest of an 
abundant sowing. 

Advance in Recent Years. Loss in political power 
has not hitherto meant that the missionary spirit 
lost also. Quite the contrary. The increasing spir- 
it for propaganda is both the cause and the result 
of advance in recent years. In Senegambia a num- 
ber of years ago the Roman Catholics had a strong- 
hold. A Moslem missionary came in, concealed his 
faith till he had married a Christian wife, and then 
obliged her to become Mahomedan. And now for 
every convert the Romans make from Mahomed 
there, the Moslems claim to have fifty who were 
once followers of Rome. The tribe of Yaos, one of 
the most powerful in Nyasaland, has practically 
adopted the Moslem religion, and it is spreading to 
others. More than half of the Bogos, who were 
Christian in 1860, have become converts to Ma- 
homedanism. The Mensa tribe are now two-thirds 
Mahomedan, while the other third is nominally 
Christian. The Betguk have all become Moslem. 
The Nubians, Christians of Egypt long ago, have 



MAHOMEDAN WORLD 53 

all become Moslem, and boast that they would not 
allow a Christian to live in their midst. Not only 
in Africa has it been rapidly spreading during the 
last century, but throughout Asia. In Java, in 
Sumatra, and in the south Philippine Islands the 
growth is very marked. In India the growth is 
peaceful, but strong and continual. In Russia, espe- 
cially in Asiatic Russia, millions are counted Mos- 
lems now. 

Present Activities. Three capitals may be con- 
sidered to the Moslem world: Constantinople for 
politics, Mecca for religion, and Cairo for literature. 
What the present literary awakening will bring 
about no one can tell, but there is a great stirring 
up. Only last year a man appeared in Constanti- 
nople, and then in Egypt, and went with the one 
message to all : " Learn, young man, learn."* His 
reason assigned was that there is no hope whatever 
of competing with Christians while Christians are 
so very far ahead of them in learning. Everywhere a 
great increase in school attendance followed. Li- 
braries are being opened in all Moslem towns, and 
Moslem journals are increasing at a surprisingly 
rapid rate. They have organized a " Society for 
Invitation and Instruction " in Cairo, a " Society 
for Knowledge and Instruction " in Constantinople, 
and a committee in Egypt to watch the doings of 
the missionaries, and oppose them, and especially 
to keep close tab on the Nile Mission Press. After 
the conference of missionaries in Lucknow (1911) 
there was also a Moslem conference, and mission- 



'Missionary Review of the World for June, 1911. 



54 MISSIONS AND THE CHURCH 

aries were sent to China to teach Arabic, and 
strengthen the cause of the Moslems there. 

Present Numbers. Today about 225 millions, 
or one-seventh of the population of the world, are 
Mahomedans. About one-fifth of the entire popu- 
lation of Asia is Mahomedan, that is, 170 millions. 
More than a fifth of India must be classed with the 
Mahomedans, and one-third of Africa, which means 
fifty millions. In Africa the movement southward 
is very strong, thus making the center of Africa of 
the greatest religious strategic importance today. 
In China it is variously estimated, but perhaps there 
are thirty millions; in Russia upwards of fourteen 
millions, and in Dutch East Indies twenty-nine out 
of thirty-six millions are Moslems. In Burma 350,- 
000, and in South America 160,000, while in Arabia, 
Persia, Afghanistan and Baluchistan practically the 
whole population is Mahomedan. 

How It Is Done. In Russia the state forbids any 
Protestant mission work, and keeps a vigilant eye 
on all Christian missionary enterprise, but the Mos- 
lem is free to open schools, build churches, and 
preach all he wants to. The Tartar is proud, self- 
opinionated, fanatical. He indulges freely in bluff, 
and shows respect chiefly for others of his kind. 
In the presence of the aboriginal peoples the effect 
is marked. They are simple peasants, usually poor, 
wearers of the peasant girdle, and subordinate. The 
Tartar is haughty and overbearing. The peasant 
ceases to wear the girdle, next he shaves his head, 
and begins wearing the small Moslem cap. Others 
do the same. They adopt Friday for Sunday, get 
a mulla, build a mosque, and the thing is done. 



MAHOMEDAN WORLD 55 

Other Tartars help them to build the mosque and 
thus they come to feel themselves welded into a 
great strong brotherhood. These become at once 
enthusiastic missionaries to those who yet remain.* 
In Africa the very routes of the slave traders are 
dotted with little mosques, and the Arab pays a pe- 
culiar respect to his slave who becomes a Mahome- 
dan. Influenced by the Moslem soldiers, who are 
on the border line and in the employ of Christian 
Governments, influenced by the attitude of the 
Arab trader, filled with stories of Mahomed's con- 
quest and of Mahomedan greatness, the untaught 
negro dons the Moslem garb and begins the game 
of bluff. As soon as he becomes a Mahomedan, 
other Mahomedans show him increased respect. 
This becomes an unanswerable object lesson. In 
India, under the parental hand of the British, and 
surrounded by the Hindoo population, Mahomedans 
are milder than elsewhere. Converts are won some- 
times by persuasion and sometimes by bribe, but 
usually when an idolater sees the folly of his way 
and wonders which way to turn, the large Mahom- 
edan community and the hope of material gain ap- 
peal to him as a near approach to all that he requires 
in this present life. 

Political Questions. From the beginning Ma- 
homed's religion was a semi-political one. It was 
not a State-Church, but a Church-State. In the 
last 200 years great changes have come about po- 
litically, in that very many countries controlled by 
Mahomedans have passed into the political control 



*" Moslems in Russia," an article by Mrs. Bobrovnikoff in 
the Moslem World for January, 1911. 



56 MISSIONS AND THE CHURCH 

of Christian Governments. At the present time the 
Christian Governments of the world rule over 157 
or more millions of Mahomedans, while non-Chris- 
tian and non-Moslem Governments rule over thirty- 
one millions. The Turkish Government rules over 
fifteen millions, while other Moslem Governments 
rule over twenty-one millions of Moslems. The 
Dutch Government deals with her subject Mahom- 
edans in a firm and fair manner. The British Gov- 
ernment, in her extreme endeavor to show impar- 
tial justice to all, often, without doubt, gives the 
advantage to the non-Christian, especially when the 
plea is put forward with respect to interference in 
religion. It is scarcely believable that England 
should permit the Bible to be excluded from the 
Gordon Christian College and the Koran be taught 
in its stead; that in Egypt Friday should be kept 
as a day of rest instead of Sunday, and that soldiers 
of the British Crown should be required to salute 
Moslem relics. It is scarcely believable that France 
should establish Moslem schools with Moslem 
teachers, and include the teaching of the Koran as 
a part of the curriculum, even for heathen children. 
Between England and France on the one hand, and 
Holland and Germany on the other, the policy of 
the latter, in dealing with their Mahomedan sub- 
jects, indicates an appreciable grasp of the future, 
while that of the former indicates only a concern for 
the peace and prosperity of the passing hour. A 
supreme responsibility rests upon our Christian 
Governments in this matter. A correct vision of 
the future is an essential characteristic to true 
statesmanship. 



MAHOMEDAN WORLD 57 

Their Great Weakness. Lying is allowable in 
three cases: to a woman, to reconcile friends, and 
in war. A fourth case also has been added, a lie in 
praise of the prophet. Mahomedanism goes beyond 
the limit of ethical indulgence in its sanction of 
slavery, of polygamy, and of divorce. Of necessity 
the moral and legal status of Moslem women is 
very low. War is sanctioned, and religious war is 
held to be very praiseworthy. A great weakness 
that confronts thinking Mahomedans of the better 
class is the nature of heaven and hell, the former 
being regarded as a place of sensual indulgence, of 
which one will never grow weary, and the latter a 
place where infidels will be burned with literal fire 
forever and ever. God is the Author of the evil 
and the good, and right is right because he wills it. 
The end justifies the means, and the end always 
favors a Moslem. 

Their Great Strength. Mahomed was a strong 
man, who made God in his own image. In the na- 
ture of the case those who follow him are a strong 
people, surely not strong in the principles of ethics, 
but not wholly devoid of ethics. The unity of God, 
accepted without qualification, becomes an argu- 
ment for the unity of believers. Formal repetition 
of prayers, whatever they may be to God, are not 
without effect upon men. Mahomedanism seeks to 
impress men with a sense of superiority. The pil- 
grimage to Mecca, adopted from the idolaters who 
came to Mecca on pilgrimage before, impresses men 
that the whole world is becoming Moslem. Ideas 
of predestination prevail. " God wills it," is usually 
enough to settle a quarrel or stir up one. But their 



58 MISSIONS AND THE CHURCH 

greatest strength lies unconcealed in their being a 
missionary people, with the whole world as the 
field. The moulvi is a missionary and also the mul- 
la; the trader is a missionary, and also the soldier; 
the farmer is a missionary, and also the servant. 
Wherever they go they are missionaries. They 
constantly witness the creed, " There is one God, 
and Mahomed is his prophet." This is what makes 
them so irresistible. They expect to win you rather 
than that you should win them. They have some 
truth, and are open to nothing more of truth. They 
believe in spreading the truth they have, and act 
accordingly. 

A Perpetual Challenge. Mission work for Mos- 
lems is growing. The work is very encouraging. 
They make good Christians. In north India some 
200 Christian preachers are of Mahomedan origin. 
But Moslem activity is a challenge to Christian in- 
difference. The conflict for religious supremacy is 
yet in the future. It is a world conflict, and it is 
sure to come. It is not a question of arms, but a 
conflict of ideals, a conflict of contending princi- 
ples, a conflict for spiritual supremacy. Shall Mos- 
lem or Christian win? The issue lies between these 
two. Would God that every preacher and every 
deacon, that every teacher and every student, every 
merchant and every farmer was an enthusiastic wit- 
ness and missionary for the sublime truths of the 
Great Teacher of Truth. Even then we could 
count ourselves but unworthy children of our lov- 
ing Heavenly Father. 



MAHOMEDAN WORLD 59 

QUESTIONS 

1. How does the life of Mahomed before the death of 
Khadija contrast with his life that followed? 

2. Recount the advances made soon after the death of 
Mahomed. 

3. Contrast Mahomedanism one hundred years after 
the birth of Mahomed with Christianity one hundred years 
after the birth of Christ. 

4. Tell what you can of early efforts in Arabia, Persia, 
India. 

5. How could they be so divided and yet hang to- 
gether? 

6. Give briefly the rise and fall of the Turkish Empire. 

7. Where are Mahomedans most active now? What 
numerical strength? 

8. How do they manage to grow so persistently? 

9. Discuss the relation of religion to politics from the 
Moslem standpoint. 

10. What is the principal source of strength to Mahom- 
edanism? 

11. Is the Spirit of Jesus found in his followers as the 
spirit of Mahomed is found in Mahomedans? 

12. Can you as a Christian do less for the spread of the 
religion of Jesus throughout the world than an ordinary 
Mahomedan does to spread the religion of Mahomed? 

SUGGESTED BOOKS FOR ADDITIONAL 
READING 

" The Moslem World," by Zwemer. Missionary Educa- 
tion Movement, N. Y., 50c. 

" Islam and Christianity in India and the Far East," 
Wherry. Revell, $1.25. 

" The Reproach of Islam," by Gairdner. Missionary Edu- 
cation Movement. 

" The Moslem World," quarterly. Revell Co. 

" The Muslim Idea of God," by Gairdner. Christian Lit. 
Soc. for India, 6d. 



60 MISSIONS AND THE CHURCH 

" Tracts for Mahomedans," seventeen bound together. 
Rouse, 9d. Same place. 

Schaff-Herzog and other Encyclopedias. 

" Islam in China," by Broomhall. China Inland Mission, 
$2. 

" Aspects of Islam," by MacDonald. MacMillan, $1.50. 

" Islam and the Oriental Churches," by Shedd. Presby- 
terian Board of Publication, 50c. 

" Islam, A Challenge to Faith," by Zwemer. S. V. M., $1. 

" Daylight in the Harem," by Van Sommer & Zwemer. 
Revell, $1.25. 

" Mohammed and the Rise of Islam," by Margoliouth. 
Putnam, $1.50. 



CHAPTER V 

The Mormon World 

Another Religion. 'Twas in Vermont, only the 
fifth year of last century, that Joseph Smith, Jr., was 
born. He came of a very ordinary family, and re- 
ceived practically no education. Moreover, in the 
community he gained a very unsavory reputation. 
There were in those days many who believed in the 
possibility of rendering one's self invisible; also of 
knowing things by means of a certain stone, and 
other such superstitions. Joseph bought a stone of 
this kind, and began seeing visions and dreaming 
dreams. He was about twenty-two years old when 
he found the " Golden Bible," and the same year 
eloped with Mary Hale when her parents objected 
to their marriage. It was a time of religious excite- 
ment. William Miller was proclaiming the return 
of the Lord in 1840. Alexander Campbell was hold- 
ing religious debates. Joseph had been impressed 
in certain revival meetings. He had held back be- 
cause he felt that all religions could not be right. 
He had pondered over James 1 : 9. He had prayed 
and thought he saw a vision. Two brilliant person- 
ages stood before him. He asked them which sect 
he should join. They answered that he should 
join neither; that a new revelation should soon be 
given. After a few years he again saw a vision, and 

61 



62 MISSIONS AND THE CHURCH 

a voice informed him that the time was at hand, 
that he had been chosen to do a special work in 
bringing in the needed reformation, and thereafter 
the Lord would soon come. The voice also told 
him of golden plates hidden, and other essentials 
for the work. These were claims that he made. 

The Supposed Story. Many hundreds of years 
before Christ, at two or three different times, com- 
panies of colonists found their way to America. 
After the resurrection, Christ came also to the peo- 
ple here, giving them the pure, simple truth of the 
Gospel. The church flourished exceedingly, having 
continued in the apostolic order, with apostles, 
prophets, pastors, teachers, and evangelists, with 
the same ordinances, the same gifts, and the same 
powers as the church of the first century had in 
Palestine. But they also fell away from the truth, 
wars ensued, and finally some hundreds of years 
ago, the last man (Mormon) was told in a vision 
to write the record complete, and bury it for future 
ages. The voice told Joseph where he would find 
the buried treasure. And as it was written in odd 
characters, he also found a key for purposes of 
translation. This is the plot of the " Book of Mor- 
mon." 

Something More Plausible. There are two prob- 
able theories : One is that Joseph Smith, Jr., 
worked out the whole story himself. There are 
good reasons for so thinking. The other is that 
Sydney Rigdon, who was with him, had had access 
to a tale written by Solomon Spaulding, who made 
a failure of the ministry and became an unbeliever. 
Rigdon was disfellowshiped by the Baptists, later 



MORMON WORLD 63 

dropped by Alexander Campbell, then joined in 
with Joseph Smith, Jr. He had worked in a Pitts- 
burgh printing office, and may have copied and 
given Smith the story which became the plot of the 
Mormon Bible, for the prophet never allowed any 
one to see the golden breastplate, nor the golden 
tablets. A Spaulding manuscript is now in Oberlin 
College. 

Organized Beginnings. April 6, 1830, with six 
members the " Church of Jesus Christ of Latter-Day 
Saints " was organized in the State of New York. 
Converts increased. Both revelation and prophecy 
were claimed for the prophetic office. Prophet 
Smith received revelations from time to time. A 
revelation that caused them and their neighbors a 
great deal of trouble, was this : " I will consecrate 
the riches of the Gentiles unto my people." This 
sanctioned stealing from non-Mormons. When an 
unbelieving woman destroyed for the prophet 116 
pages of his translation, he took it for a trick to 
catch him, and got a revelation that he should not 
reproduce them, but proceed with other parts of the 
book, equally essential. 

They removed from New York to Ohio, then to 
Nauvoo, 111., and to Missouri. They were driven 
out of Missouri, and at Nauvoo their development 
seemed a success, until, at the dedication of their 
new temple, which was later destroyed by fire, the 
prophet appeared like a lieutenant general. He had 
declared that he was called to rule both in church 
and state throughout the world, and that if not let 
alone he would be a second Mahomed to this gen- 
eration. He was accused of being too intimate with 



64 MISSIONS AND THE CHURCH 

female members. Many withdrew from the church, 
and there arose great dissension within. The proph- 
et announced himself as candidate for the Presi- 
dency of the United States, and sent out 2,000 men 
to electioneer for him. The issue came. The peo- 
ple arose against him. For protection he surren- 
dered and was sent to jail. The jail was surrounded 
by enraged citizens, and in trying to defend himself 
with a pistol as he attempted to escape he was shot ; 
also his brother Hyrum. 

The Mountain Meadow Massacre. The " twelve 
apostles " got themselves together and chose Brig- 
ham Young to succeed Prophet Smith. Under his 
leadership they determined to remove to a remote 
point West, and Utah was selected. In a few 
months it was reported 12,000 Mormons had left 
Illinois for the West. From Arkansas a company 
of Mormons desired to go to California, via Utah, 
which Prophet Young forbade. While in Mountain 
Meadow they were treacherously attacked by " In- 
dians," and a white man appearing (a Mormon he 
was, too) promised to arrange for their safe con- 
duct, provided they would surrender their guns. 
Marching man with man, at a given signal the 
Utah Mormons and " Indians " cut down the Ar- 
kansas Mormons, then fell upon the women, and 
after horrible crimes, killed all but seventeen little 
children. Seventeen years later Prophet Brigham 
Young, who had planned the entire scheme, surren- 
dered John D. Lee as the guilty man, and Lee was 
executed. When the prophet went to Utah he was 
a poor man, but when he died (1877) he was worth 



MORMON WORLD 65 

$3,000,000, husband of twenty-five wives, and father 
of fifty-six children. 

The Reorganized Church. In 1844 there began 
to be a reaction on the part of better-thinking Mor- 
mons, chiefly with respect to the growing practice 
of polygamy among them. These today hold much 
the same organization as the regular Mormons, 
and much the same doctrines, only they emphatical- 
ly repudiate polygamy. They number about 50,000 
souls, claim that Joseph Smith, Jr., was the first 
prophet, and are active in missionary operations. 

Doctrinal Position. The faith of the Mormon 
people is a strange mixture of truth and error. The 
trinity is eternal, Father, Son, and Holy Spirit, but 
distinctly separate one from the other. The " Pearl 
of Great Price " says, " Michael is Adam, the Father 
of all, the Prince of all, the Ancient of Days." This 
comes dangerously near to being polytheism. God 
is an exalted Man. We shall be gods some day. 
The Christ was not begotten by the Holy Spirit. He 
atoned for all mankind, if they accept his Gospel. 
Only properly-qualified men may administer the or- 
dinances. Only Mormons can be properly qual- 
ified. Faith, repentance, and baptism by immersion 
are for the remission of sins. Baptism for the dead 
is practiced. Children are in a saved state through 
Christ. The laying on of hands is for the reception 
of the Holy Spirit. Giving of tithes is obligatory 
upon all. They believe in prophecy, revelation, 
miracles, and tongues, and hold the communion ev- 
ery Sunday. Prophet Brigham Young is perhaps 
most responsible for their polygamy. They even 



66 MISSIONS AND THE CHURCH 

hold that the Lord Jesus was a polygamist, and cite 
Mary and Martha. 

Organization. They are organized for business. 
Claiming to have the same officers as were in the 
primitive church, every subordinate is supposed 
to give willing obedience to those over him. A 
prophet is chosen from the first presidency, and the 
office is held for life. Every one has the prophet in 
the highest regard. His word is the will of the 
Lord. The table below shows the figures given 
out by B. F. Roberts, an apostle, a few years ago. 
The right column is the succession of prophets unto 
the present time : 

First Presidency, 3, Joseph Smith, Jr. 

Apostles, 12, Brigham Young 

Patriarchs, 200, John Taylor 

High Priests, 6,800, Lorenzo D. Snow 

Seventies, 9,730, Wilford Woodruff 

Elders, 20,000, Joseph F. Smith 

Missionary Zeal. From the very first they have 
been a missionary people. Otherwise they would 
be today as little known and as few in numbers as 
the Shakers or Ephrataites or Harmonites of Penn- 
sylvania. Bruce Kinney says: "It is not unusual 
for a motorman on the trolley cars in Salt Lake 
City to talk Mormonism to the unknown passenger 
standing beside him. A strange family moving into 
any Mormon community is soon visited by some 
of the priesthood." They are wise as serpents in 
their approach, always seeking the line of least re- 
sistance. They frequently win those who are under 
discipline of other churches, or who have back- 
slidden. Our Bible is true, but not all the truth. 



MORMON WORLD 67 

More has been given by later prophets. These are 
Mormon prophets ; rather, " Latter Day Saints." The 
elders go out and support themselves; rather say, 
they beg their support from others, but the church 
does not support them. They remain in the field 
two years, and then, wherever they are, a return 
ticket is furnished them. In this way about 1,000 
new missionaries are sent every year, and 2,000 kept 
on the field. Of these 800 work in the United 
States, and 1,200 in other lands. They claim to be 
working in some twenty-eight countries outside 
the United States, and average from three to five 
converts a year per man. On their return home, 
ecclesiastical preferment awaits those who have 
been the most successful. As many as can be are 
induced to go to Utah, where financial success and 
spiritual happiness are promised them. Also coloni- 
zation methods are used. Emigrants go to a new 
part of the country, the church helps them, the 
money is duly returned with interest, but the mem- 
bers hold together, build a church, and the little new 
church soon becomes a center for mission work to 
others. 

The Political Side of It. And now we find Rom- 
an, Moslem, and Mormon, these three, but which 
of them is the greatest political schemer I cannot 
tell. On several occasions the Federal Government 
was led into issue with the Mormons. In Utah to- 
day, and in some parts of other Western States, 
they control every political move, and control it 
for their own, and not the general good. There is 
no objection to a Mormon, or any other kind of 
Christian or non-Christian, holding any office in the 



68 MISSIONS AND THE CHURCH 

government, provided he is strong enough to serve 
the general good, and as a Christian does not violate 
any teaching of the Gospel. But the Mormon fails 
to do that. He works it for his church. As an 
example of how they do it in Utah, we have the case 
of Lawyer Crosby, in 1893, who was " called " to 
leave Utah and go to Arizona. He was not anxious 
to go, but the call was pressed upon him. So he 
went. Presently there was a vacancy of the office 
of county attorney, and Crosby was told to be a 
candidate. He was elected by a good majority. 

Present Status. It is said that a man may set 
out from Alberta, Canada, on horseback, and travel 
as far as to the interior of Old Mexico, and sleep 
every night under a Mormon roof. There are many 
who have not felt free to continue with the church 
direct, but they are nothing else. The Cosmopolitan 
for April, 1911, gives some astonishing figures, 
which I append, showing Mormon population : 

Arizona, 39,000 

California, 40,000 

Colorado, 83,000 

Idaho, 81,000 

Montana, 87,000 

Nevada, 22,000 

New Mexico, 24,000 

Oregon, 58,000 

Utah, 212,000 

Washington, 61,000 

Wyoming, 46,000 

In this we have a grand total of 753,000. There 
is another estimate which gives America 350,000 
and Europe 15,000. These are found in Great Brit- 



MORMON WORLD 69 

ain, Switzerland, Holland, Belgium, Germany, and 
Sweden. 

For the Very Shame of It. When we consider 
that this " loathsome, disgusting ulcer," as Stephen 
A. Douglas publicly called Mormonism (they are 
polygamists still), is an American missionary 
church, awake while some others are asleep, work- 
ing while some others are resting, giving their 
tithes while many of us keep all we can get, it 
seems to me we have an unavoidable challenge, that 
we must do or die, that we must tremendously wake 
up to missionary possibilities. What! Have we 
not faith more than these? or despise we the Church 
of God, and let those without the truth put us to 
shame? 

QUESTIONS 

1. Describe the boyhood of Smith, his dreams and 
visions. 

2. Contrast Smith's story of the Mormon Bible with 
what may more probably be the fact. 

3. What do you think of men who pose as leaders and 
teachers of religion, but with whom the wife question is 
doubtful? 

4. Can you name any leaders of religion who have be- 
come wealthy, popular, and profligate at pretty much the 
same time? 

5. Ask old men to tell you their remembrance of the 
Mountain Meadow Massacre. Compare it to two other 
treacherous acts of men. 

6. What is the difference between the reorganized 
Church of the Latter Day Saints and the regular Mor- 
mons? 

7. Name any religious leaders, perhaps honest at first, 
who, on attaining success, became either self-deceived vic- 
tims or conscious impostors in their after-lives. 



70 MISSIONS AND THE CHURCH 

8. Name the doctrines true and false, of the Mormons. 

9. What is the secret of their tremendous success? 

10. If you, and all your church, gave the tenth, what 
would happen? 

11. How does your religious life and missionary zeal, 
with abundant truth, compare with the religious life and 
missionary zeal of the Mormons, steeped in error? 



SUGGESTED BOOKS FOR ADDITIONAL 
READING 

" Mormonism Exposed," by Hancock, $1. 

" Mormonism, the Islam of America," by Kinney. Revell, 

50c. 
" Pen Pictures of Mormonism," Oswalt, 25c. 
" Schaff-Herzog Encyclopedia of Religious Knowledge," 

Volume VIII. Funk & Wagnalls Co. / 



CHAPTER VI 
A Survey of China 

Ancient History. Away back in the dim ages of 
the past, thousands of years before Christ, when 
wandering tribes came into China from the west 
and north, like the Aryans to India, they found 
aboriginals already there. With these they became 
somewhat affiliated, and in time China became a 
great country with a great population. China is 
the country of Confucius, who said, 500 years be- 
for Christ : " What you do not want done to your- 
self, do not to others," but in fuller explanation add- 
ed: " Recompense injury with justice, and kindness 
with kindness." He was a teacher, and his sayings 
have been treasured from generation to generation. 
The sayings of the sages have become the classical 
lore of the Chinese. To memorize is to get wisdom. 
And so, with the source of the Chinese classics in 
the dim past, the whole nation has long been look- 
ing back to their one time greatness, and feeling 
that their whole advance is from bad to worse. 

Three Religions. Not alone the teaching of Con- 
fucius has found a place in the hearts of the Chinese, 
but also that of Taoism and of Buddhism. Many 
of the people adhere to all three, scarcely discern- 
ing the difference. Confucianism supplies the felt 
need of a moral code, suggesting what should be 

71 



72 MISSIONS AND THE CHURCH 

done and what not. Taoism appeals to the super- 
stitious nature of men, with its constant suggestion 
of the yet-to-be-found elixir of immortality. And 
Buddhism deals more with mythical teaching and 
metaphysics, together with a vague aspiration for 
reincarnation. Confucianism is much the opposite 
of Buddhism, yet millions of the people have ad- 
hered to all three religions without thought of in- 
consistency. Very early in its history Mahomedan- 
ism found its way to China, chiefly through traders 
from Mahomedan countries. 

Early Christian Efforts. There is a tradition that 
the Apostle Thomas came from India to China, and 
spent some time evangelizing there. But it is cer- 
tain that the Nestorians had successful mission 
work in China in the eighth century, for in 1625 a 
black marble tablet was discovered, in the Province 
of Shansi, on which was written, in 781 A. D., a 
record of the founding of the " Illustrious Doctrine. " 
By order of the Governor of the Province this tab- 
let was recently taken in from an open field to a 
place of safe keeping. In the thirteenth century 
there were many churches, according to Marco Polo. 
But in later years everything was destroyed save 
the tablet and Marco Polo's statement, which be- 
fore the discovery of the tablet had been very much 
questioned. In 1292 Roman Catholic Missions 
again made entrance, and at one time they reported 
" 30,000 infidels converted." Then came a change 
of dynasties. The indefatigable Francis Xavier 
made his way towards China, but died on an island 
without having accomplished the desire of his 
heart. After thirty years two other Jesuits sue- 



SURVEY OF CHINA 73 

ceeded in entering China and opening a work. Their 
efforts were attended with success, reaching Peking 
in 1601. The family estate near Shanghai, of one 
of the literati who became a Christian then, whose 
daughter became a foster-mother to the infant 
church, is now perhaps the most important center 
of Roman Catholic influence in China. At the end 
of a century and a half, again by the decree of an 
emperor, the missionaries were expelled and the 
Christians put to the utmost test, all the churches 
being destroyed. 

Modern Christian Effort. Robert Morrison 
reached China in 1807. His work was the inevitable 
foundation work which appears, to those of us who 
come later, to have been so Herculean. His great 
work was the translation of the Bible, followed with 
a dictionary. Then with the development of work 
came schools and colleges. Missionary societies 
were not slow to see the opportunity, even though 
it meant great privation and suffering, to lead a 
nation to the truth, and the number of missionaries 
as well as the number of mission boards increased 
throughout the century, till by the end of last cen- 
tury there were about a thousand Protestant and 
about a thousand Catholic missionaries there, to- 
gether with nearly every form of Christian endeavor 
known to any part of the world. 

Differences in Christianity. There has long been 
a distinct difference between the methods of the 
Catholics and Protestants in China. First, many 
years ago, to provoke the least resistance, the 
Catholics semi-sanctioned the Chinese ancestor wor- 
ship, which made great difficulty later. At the 



74 MISSIONS AND THE CHURCH 

present time the Catholics put schools first in their 
plan of operations, with literature a close second 
(the Bible excepted). The Protestants have thus 
far put medical work first, and the circulation of 
the Bible and other literature a close second, with 
schools and colleges and hospitals all holding a 
relatively important place. The Catholics have 
sought government favor whenever they could get 
it, and have welcomed the recognition of a bishop 
as equal in rank with an officer in the court; while 
the Protestants in every possible way have sought 
to avoid the political issues of the day, have kept 
aloof from all intrigue, and have refused the recog- 
nition of rank for a bishop, while yet adding every 
strength to all true reform. These are the chief 
differences between the methods of the two, but 
among Protestants themselves the differences are 
minimum. I cannot but feel that the globe-trotter 
who said, " The Chinaman is perplexed by the 600 
different denominations of Christians, and the 600 
different theories of salvation which they repre- 
sent," committed an almost inexcusable libel against 
the truth, against the unity of spirit shown by the 
missionaries, and against the intelligence of the 
Chinese, who, as a general thing, know missionaries 
more intimately than globe-trotters do. He certain- 
ly was moved by a feeling of jealousy against the 
success of the missionaries, else he could not have 
stooped to such a misrepresentation. 'Twas either 
so, or else 'twas gross ignorance of the situation. 
One mission board alone, at. the present moment, 
has over a thousand missionaries on this field. 
A Parable. The Chinaman has reproduced the 



SURVEY OF CHINA 75 

parable of the Good Samaritan. A man dreamed 
that he had fallen into a deep well, and there was 
none to help. After a long time there came one 
(Confucius) who heard his cry. He looked down 
into the well and began to say he was a fool for 
having fallen into it; men ought to avoid such 
places. There are rules of life adapted to the need 
of every one, why should not a man abide by the 
rules? And so saying, he moved meditatively on. 
Another (Buddha) came with a semblance of India 
on him. He bent over and began to say that the 
evils of this world are largely imaginary. A well 
exists because we think so. All pain is unreal and 
imaginary. If he were to make himself believe 
there is no well, he would find himself delivered 
from his difficulty. And he passed on. Almost in 
despair he kept shouting for help. 'Twas all he 
could do. Another came. He had a wonderfully 
sympathetic face. He climbed right down to where 
the man was, in the well, took a gentle and firm hold 
of him, and then ascended to the top. When out, 
he put him on his feet, and was about to go away. 
The man who was saved had found his Savior. 
That was Jesus. 

The Taiping Rebellion. For 267 years the Man- 
chus have ruled the Chinese. It has been an un- 
popular dynasty, coming upon them from the north. 
In 1864 there was what is known as the Taiping 
Rebellion, an attempt to throw off the yoke, which 
lasted fourteen years and affected nearly the whole 
of the great Yang-tse Valley. As the direct result 
it has been estimated that 20,000,000 people lost 
their lives. But the rebellion failed in its purpose, 



76 MISSIONS AND THE CHURCH 

for as soon as power began to come into the hands 
of the leaders, they showed the same miserable in- 
discretions for which the Manchus had been so 
rightly blamed. These efforts to cast off the yoke 
were oft-recurring. 

The Boxer Uprising. At the time of the crusade 
of the " Big Knife Society/' in 1900, there was an 
unconcealed feeling abroad that the missionaries 
were the root cause of the whole matter. We rec- 
ognized this feeling among certain classes in India. 
It was manifest at home. The real causes of the 
Boxer uprising must be assigned to the fear of the 
aggressive attitude of foreign nations, a feeling that 
railways worked specially to the advantage of the 
foreigner, that mining concessions meant the same, 
a fear that the introduction of modern machinery 
would throw millions out of employ, and a natural 
suspicion that all Europeans could have only Euro- 
pean interests at heart; therefore merchant or mis- 
sionary, to drive out or beat down all foreigners, and 
everything pertaining to them was the only hope 
of China. Christianity to them was a " foreign re- 
ligion," and often when the rebellion was at its 
worst, the native Christian was given a chance to 
recant or be slain. How many times the mark of 
the cross was made rudely on the ground, and the 
Christians given the chance of tramping it under 
foot to save their lives, no one shall ever know. In- 
numerable instances of the modern martyr spirit 
were shown. "A Chinese preacher was beaten on 
J:he bare back with one hundred blows, then bidden 
to choose between apostasy and another hundred 
blows. Half dead he gasped, ' I value Jesus Christ 









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SURVEY OF CHINA 77 

more than life, and I will never deny him/ When 
merciful unconsciousness came he was left for dead, 
but a friend took him secretly and nursed his 
wounds till he recovered, and today he bears about 
in his happy body the marks of the Lord Jesus." 
Among the martyrs there were many who witnessed 
a good confession, and went willing to the death. Al- 
together 135 Protestant missionaries and fifty-three 
children, thirty-five Roman Catholic fathers and 
nine sisters, in addition to a large number of Chi- 
nese Christians, variously estimated at from 10,- 
000 to 40,000, were victims in this dreadful persecu- 
tion. 

The Blood of the Martyrs. Instead of this whole- 
sale massacre putting an end to mission work and 
the Christian religion, it really just got it going. 
The Chinese saw what the Christians stood for, 
saw them die and could not understand. The na- 
tive church got its baptism of blood. The mission- 
aries stood for the highest ideal, for the greatest 
good of the greatest number. They proved their 
claim that they were not political spies. At the 
time of the Boxer uprising there were about 100,000 
Christians. These have grown to more than 250,000 
today. Two high officials agreed with the foreign 
consuls that if they would keep the gunboats out 
of the Yang-tse River, they would check the up- 
rising in that part of the country. And they did. 
When the empress dowager issued her orders to 
" Slay all foreigners," these men changed the first 
word of the order to " Protect," and sent it forth. 
Where they had influence there was little or no 
murder. When she found out what they did, it is 



78 MISSIONS AND THE CHURCH 

said she ordered them sawn asunder. One said to 
him who was superintending the tragedy : " I die 
innocent. In years to come my name will be re- 
membered with gratitude and respect, long after 
you evil-plotting princes have met your well-de- 
served doom." Turning to his companion, he said : 
" We shall meet anon at the Yellow Springs [the 
spirit world]. To die is only to come home." 

The Plague of 1911. The bubonic plague has of- 
ten visited China, even the same as we have in India, 
but the year 1911 witnessed a specially virulent 
type of not only bubonic, but pneumonic plague. 
Persons fleeing from it, having become infected, on- 
ly carried the infection to other centers. It was 
particularly bad in Manchuria, in Mongolia and 
North China. Nearly 50,000 fell before its ravages. 
On one occasion an official being appealed to for 
help, said, " Let the people die; we have too many 
of them." On this occasion, which was the first to 
be dealt with so, the Chinese officials tried Western 
methods to combat the disease, and the missionaries 
bore a willing part of the burden. At Mukden, the 
Free Church Mission medical doctors were placed 
in charge. Dr. Jackson became infected and suc- 
cumbed. At a memorial service held at Mukden, 
the Viceroy of the Province was present and made 
a brief address, in which he used these touching 
and remarkable words : " O spirit of Dr. Jackson, 
we pray you to intercede for the twenty million 
people in Manchuria, and ask the Lord of Heaven 
to take away this pestilence, so that we may once 
more lay our heads in peace upon our pillows. 



SURVEY OF CHINA 79 

Noble spirit, who sacrificed your life for us, help 
us still, and look down in kindness upon us all." 

The Famine of 1911. In 1,000 years no fewer 
than 800 famines have come to China. Some of 
these have been of wide area, and have come with 
alarming frequency. That of 1911 was in the Yang- 
tse Basin, caused by an overflow of that great river, 
as has so often happened in the past. When tens 
of thousands are thus thrown onto the verge of star- 
vation because a great river overflows its banks, and 
that frequently, one instinctively thinks of modern 
engineering ability, and indulges the prayer that 
the new government, strongly backed by healthful 
Christian influences, will be able to adjust this great 
cause for distress. 

The Revolution of 1911. The break with the past 
was sudden, but its coming was slow and sure. 
The war between China and Japan taught its les- 
son. The war between Russia and Japan was won- 
derful in its significance. The attempt by other gov- 
ernments to appropriate more lands put into the 
minds of all thoughtful Chinese one great question : 
How can we withstand foreign governments? It 
was clear that the old ways would never bring China 
up to any higher standard than the present, for they 
had been long time proving it. Within the court the 
same opinion prevailed. The young emperor had 
caught the idea. He began issuing reform edicts. 
No one knew what to expect next. The empress 
dowager was called to check him in his eager anxi- 
ety to make things go. The first parliament had 
been assembled (Oct. 14, 1909) and sat forty days. 
An edict had been issued to prepare a constitution. 



80 MISSIONS AND THE CHURCH 

The difference between Manchus and Chinese had 
long been a burden to the latter. In the north the 
feeling was strong against an increased taxation. The 
foreign railway loan added fuel to the flame. In 
the south a republic was demanded. Oct. 10, 1911, 
the first outbreak of the revolution began. Dr. Sun 
Yat Sen was made provisional president. Province 
after province declared for a republican government. 
There was no other recourse. The throne was ab- 
dicated. The People's Army numbered 20,000 men. 
There were few mistakes made. Yuan Shi K'ai 
was chosen president, and the great revolution was 
well under way. A year after (Oct. 10, 1912) the 
people joyfully celebrated their first " fourth of 
July." 

Rapid Changes. On Feb. 18, 1911, the old new- 
year was celebrated for the last time. After that, 
New Year's Day was January 1. The queue was of 
Manchu origin, and a sign of subordination. Great 
queue-cutting meetings were held, and in the larger 
cities today not a queue is to be seen. The govern- 
men has appropriated the temples for public uses, 
either for quartering the soldiers or for school pur- 
poses. Buddhist nunneries have been abolished by 
act of government, and the buildings turned to 
public good. In Canton alone 300 nuns had been 
living on public charity, and rendering nothing for 
what they got. The Manchus have been in China 
much like the Brahmins in India, in their haughty 
demeanor towards those whom they regard as lower 
classes. The new government attempts to abolish 
a common evil of the East, the " official dignity " 
of the officials. Every man is mister, and that is 



SURVEY OF CHINA 81 

the end of it. Plain wool and cotton material are 
to be preferred to silks and satins. This year the 
dress, which Western people have always felt was 
a bit outlandish, was decreed to be changed, that a 
woman should wear a blouse and skirt, and a man 
wear coat and pants, and a western-fashion hat. 
English has been chosen as the language of the uni- 
versity, and students are digging out an up-to-date 
alphabet for the Chinese. So constant are the 
changes that any book on China is out of date by 
the time it is off the press, and the only way to keep 
up is to cut the telegrams from the newspapers and 
paste them in the back of the best book on China 
one can get. 

And the Missionary? All these changes may not 
have any religious significance. On the other hand, 
any one who knows how religion and custom have 
been intertwined for ages all over the East will 
easily see that a change so sweeping in all the com- 
mon customs does signify the possibility and im- 
minence of a great change in religion as well. 

Are They in Earnest? At the time of the Boxer 
uprising, when so many thousands chose rather to 
die than give up the faith, the question of whether 
they were really in earnest was forever settled. 
And today the same spirit prevails. The whole 
church averaged in 1903 just $2.50 for religious 
purposes. Young men sometimes finish their school 
work, and with an opportunity of earning perhaps 
as high as $100 a month, take $5 or $10 a month in- 
stead, that they may be the pastor of a needy, grow- 
ing church, and thus in larger degree glorify God. 
" China's New Day " gives this interesting illustra- 



82 MISSIONS AND THE CHURCH 

tion : " Mark was married to Sarah the day he 
graduated. Now Sarah was as fond of a fine silk 
gown as any woman. She was anxious to have a 
good, comfortable home. If her husband entered 
business he could begin with a salary of $25 to $50 
a month, while if he entered the church as a preach- 
er he would receive but five dollars a month, with 
no hope at that time of ever getting more than ten. 
The day Mark graduated they were married. That 
evening Sarah said to him : ' Mark, what are you 
going to do? ' 

" ' Oh, I don't know. What do you think? 

" ' I have heard you speak in the church. God has 
called you to preach.' 

" ' Yes, but what are we going to live on?' that 
is the eternal interrogation when a man takes upon 
himself the responsibility and the support of a home. 

" ' Mark, if God calls you to preach, God will take 
care of us,' said Sarah, and they knelt together and 
prayed. The next morning Mark went to the mis- 
sionary who had helped him through college and 
told him he was willing to give his life to the min- 
istry of the Gospel." 

Signs of Promise. President Yuan is not a Chris- 
tian, but is favorable to all that makes good for the 
nations, and he feels that Christianity makes good. 
He has his children in a Christian Mission School, 
and sends gifts in aid of the institution. Sun Yat 
Sen is a Christian, and is careful in the exercise of 
his religion. He never attacks, but deals kindly, 
as though he felt the need of the other fellow, in 
all his conversations. The head of the great shops 
at Hankow is a Christian, the son of one of the old 



SURVEY OF CHINA 83 

mission workers of former years. The new Gov- 
ernor of Kinchow is a Christian. When the new 
Y. M. C. A. Buildings were dedicated at Peking re- 
cently, the under secretary of state was there to 
represent the president. He is a graduate of Yale, 
and a Christian. One Ou-Yang is a wealthy man, 
well educated, and on one occasion was rescued 
from drowning by a fisherman. He learned that the 
fisherman was a Christian. Later he heard preach- 
ing in Tsientsin. Then he became a Christian: 
Since he has decided to spend himself and his wealth 
in Christian philanthropy. Another: The president 
of the Canton Christian College was a Christian. 
He was drawing $900 a year in the service. The 
new republic sought to have him become chairman 
of the Board of Education at Canton. He went to 
the college and made the proposition as follows : 
"Allow me to retain my position and salary as head 
Chinese teacher in the college, but give me time to 
direct the Board of Education in this work, and I 
will take my salary of $4,000 in that position and 
turn it over to the college." 

America Sets the Standard. The government, 
choosing to become a republic, necessarily looks to 
America for leadership. Many of their best men 
have been educated in American colleges. There 
are not fewer than 700 Chinese students in America 
now. The indemnity fund sends about fifty here 
yearly, and keeps them here seven years for educa- 
tion. The American Government has shown China 
no selfish spirit in all her dealings, and was the first 
to recognize the republic. Mr. J. Campbell White 



84 MISSIONS AND THE CHURCH 

sums up some of the reasons given why China feels 
friendly to Americans : 

1. The United States refused to participate in the 
opium traffic or the Chinese coolie trade. 

2. There was no desire to encroach on the terri- 
torial rights of China. 

3. Her action in contending for the integrity of 
China. 

4. The remission of part of the Boxer indemnity. 
(Of twenty million dollars thirteen were remitted. 
These made the indemnity fund for education of 
Chinese students in America, and support the 
Chinese-American School of Preparation, where 
students intending to study in America may become 
better equipped.) 

Our Efforts in China. The Brethren have entered 
Shansi Province for work in China. That presents 
a great field for our labors. There are altogether 
six missionary societies in the province, and they 
all have more than they can do. The missionaries 
live some seventy-five miles apart, and the popula- 
tion is on an average 150 to the square mile. And 
we have a dozen missionaries there. O brother! 
Does it not make you feel ashamed to think of this 
great opportunity, to think of the eagerness shown 
on the part of the vast numbers of the people, to 
think of the sacrifice made willingly by some who 
have accepted the Gospel, and then think that for 
that great task we have appointed a dozen mission- 
aries? We ought to make that number fifty inside 
the next five years. Less it seems to me would 
indict us of criminal neglect. The Board is ready 
to do it. They depend on the men and the women 



SURVEY OF CHINA 85 

who can go, on the faithful members who will back 
them in their going, and pray for them, and make 
their staying possible. The field falling to our 
activities there is about seventy-five miles wide and 
200 miles long. We have a dozen missionaries set 
apart to do the work, and God wants that we shall 
get it done. He has no other plan for the people 
there. He depends on you and me. The people of 
Shansi are awakening to their needs somewhat. 
Last year a movement was set on foot to form an 
indigenous Christian Society. The people are awak- 
ening to the fact that Christ is the Savior of the 
Chinaman, and they will find him in some way or 
other. It does seem to me that if we will have a 
part and lot in this matter, we will have to get it by 
more strenuous effort than what the support of a 
dozen missionaries on that field implies. We are 
thankful for those who sailed last autumn. May 
the Lord sustain them. May it be clear to us all who 
cannot go, what he would have us do in upholding 
and supporting the great work over there. It is 
tremendously important. 

QUESTIONS 

1. Compare the three religions of China. 

2. What early Christian efforts are worthy of taking into 
account? 

3. Can you tell the parable? Does it apply? 

4. What differentiates the Roman Catholic and Prot- 
estant efforts? 

5. Compare the Taiping Rebellion, Boxer Uprising, and 
Revolution of 1911. 

6. What changes have you noted in the customs of 
China? 



86 MISSIONS AND THE CHURCH 

7. What evidences are there that these Christians are 
wonderfully in earnest? 

8. What actions on the part of America tend to win 
the Chinese? 

9. Where are our missionaries at work? How many are 
there? How much territory falls to their lot to evangel- 
ize? How many do you think there ought to be? How 
much help have you given to China? How much help 
has your congregation rendered China in the last five 
years? Do you not think it ought to have been a good 
deal more? Will you not do better this year? 

10. Have you read "China's New Day," by Headland? 
You ought to read it. 

SUGGESTED BOOKS FOR ADDITIONAL 
READING 

" China's New Day," by Headland. Central Committee on 

Mission Study, 50c. 
" The Chinese Revolution," by Brown, 75c. 
" New Thrills in Old China," by Hawes. George H. 

Doran Co., $1.25. 
" New Forces in Old China," by Brown. Revell, $1.25. 
" Dawn on the Hills of Tang," by Beech, 50c. 
"Village Life in China," by Burton, $1.25. 
" The Religion of the Chinese," by DeGroot. Putnam, 

$1.50. 
" China and the Far East," by Blakeslee. Crowell, $2. 
" Where Half the World Is Waking Up," by Poe. Dou- 

bleday, Page & Co., $1.25. 
" China Under the Empress Dowager," by Bland. Lip- 

pincott, $4. 
"Among the Mongols," by Gilmour. Revell, $1.25. 
"The Real Chinaman," by Holcomb. Dodd, Mead & Co., 

$2. 
" Half a Century in China," by Moule. Doran, $2. 
" The Emergency in China," by Hawkes-Pott. Missionary 

Education Movement, 50c. 
" The Changing Chinese," by Ross. Century Company, 

$2.40. 
" China and America Today," by Smith. Revell, $1.25. 



CHAPTER VII 

A Survey of India 

Era of Contentment. From the time of the visit 
of King George and Queen Mary in the winter 
months of 1911-12 an era of contentment seems to 
have been the inheritance of India. It was a great 
thing to have the king and queen in the midst of 
the people, a great object lesson to the people of 
India to see with what whole-hearted loyalty every 
Briton regarded the throne, and a great uplift to 
the women to see the royal queen side by side with 
her royal husband in all public functions, and a great 
inspiration to men of religion to know with what 
care they rearranged the Sunday programs. The 
people have a higher regard for a man who has re- 
ligious convictions than for a man who has none. 
During the royal visit every endeavor was made to 
increase the bond of sympathy between ruler and 
the ruled, and the result was very gratifying to all. 

Better All the Time. British Government in In- 
dia is giving the people an increased share in gov- 
ernmental matters. Recently the liberties of munic- 
ipalities were increased, Indian members were add- 
ed to the councils of the several governors, also to 
the Vice-regal Council at Simla. The capital has 
been changed from Calcutta to historic Delhi, the 
partition of Bengal has been canceled and Bengal 

87 



88 MISSIONS AND THE CHURCH 

made a presidency like Bombay and Madras. In 
the light of China, the question often is asked 
whether England is doing honestly by India, or 
hindering progress there. I am of opinion that the 
mission of England in India is not yet completed. 
Not long ago an Indian muncipality was about to 
choose its president. There were three candidates, 
and the term of office was for three years. There 
were twelve voters, who were about equally dis- 
tributed among the candidates, thus making an elec- 
tion impossible. It was agreed to draw cuts. The 
first should be " it " for a year and then resign, 
then the second should be elected, and at the end 
of a year resign, when the third should be elected. 
The candidates all promised faithfully to resign ac- 
cordingly if they got it, and the lots were cast. 
The one getting the first was duly installed into 
office, but when the year was up he refused to re- 
sign. In the absence of the insistent president the 
ten other members said to the vice-president, " Talk 
about independence! India will be ready for that 
after another hundred years. You see where we 
are now." 

An Awakening Spirit. Among nearly all classes 
of people there is an increased feeling that better 
times are at hand. There is an increasing interest 
in new things. In every town the gramophone is 
found, and men travel into remote villages with 
gramophones on exhibition. Mechanical toys excite 
the greatest interest. New pictures are frequently 
added, Hindoo pictures in Hindoo homes, Moslem 
pictures in Moslem homes, and pictures of the king 
and queen in all, both in homes and schools. Mov- 



SURVEY OF INDIA 89 

ing pictures are shown in large tents in the cities, 
and crowds attend every night, while moving pic- 
ture companies travel over the country. Govern- 
ment performs the parental act to these, and per- 
mits nothing of a questionable character to be 
shown. Libraries are increasing, and schools, both 
public and private. Debating societies are active 
in high schools and colleges. Reform societies 
spring up, and then traveling lecturers come at 
their invitation and spend two or three days at a 
place. These reform societies are generally re- 
ligious in their tendency, sometimes both political 
and religious, but rarely for an independent search 
after truth for truth's sake. This latter spirit will 
come later. At present the reform society is chiefly 
to offset Christian activities, some copying and 
adapting everything but Christ, others holding 
Christ as the highest ideal. The present awakening, 
even though with some it is to oppose the truth, is 
better a great deal than the old lifeless indifference 
to all truth. 

A Concrete Example. A young Hindoo of high 
caste was trained so to hate Christianity that he 
made a picture of Christ on the cross, in effigy, that 
he might kick it every day of his life, and thus re- 
lieve his feelings. This he did for months, but he 
came into contact with the story of Joseph, and was 
convicted because of his own sin. He read the 
story of Jesus, and his hard heart was melted. He 
determined to be a Christian, and his father disin- 
herited him. He bore patiently all that the wrath 
of an irate father could do against him. He chose 
the Way of Life, and is today a worthy minister 



90 MISSIONS AND THE CHURCH 

of the Gospel in South India — Francis Kingsbury. 

The Girls of the Land. The Hindoo and Ma- 
homedan religions give small encouragement to the 
life of a woman. She is a necessity to a man, other- 
wise he is better off without her. But this miser- 
able notion is giving place to something higher. 
Girls and boys go to school together in the villages, 
and when the teacher is far enough removed from 
ancient superstitions to give the girls an equal 
chance, they often outrank the boys. At the en- 
trance examination of the Madras University last 
autumn (1911) there were nine thousand candidates 
for matriculation. The one who got the highest 
grade of all, who won the gold medal for proficiency 
in English, was an Indian Christian girl. And at 
the same time, in the Calcutta University entrance 
examination, an Indian Christian girl won, attain- 
ing 618 out of a possible 700 marks. 

Next Come the Women. If good women had 
their way about it all men would be redeemed. 
Government not only has superior schools for girls, 
but places a special value upon the work of trained 
lady teachers. The missions all over the land know 
the value of educated Christian womanhood, wheth- 
er as active missionaries, or teachers in the schools, 
or mothers in the homes. In India a woman is ac- 
corded the same right to vote as a man. The wom- 
en of India, when given the same opportunities and 
the same ethical standards as women of other lands, 
will not be lacking. Examples are not wanting 
now : Pandita Ramabai, Lilivati Singh, Mrs. Sorabji 
and her daughters, Sundrabai Power, and many 
others. 



SURVEY OF INDIA 91 

The Progress of Education. In 15,000 missionary 
institutions the half million youths who get their 
education undergo a constant transformation in 
thought. This is equal to a fourth of the educa- 
tional effort of the government of India. It has been 
a long-disputed question whether missionary money 
is wisely expended in educating those who are not 
Christian, and who perhaps in most cases never will 
be. Those who think that missionary work should 
be confined to preaching, of course oppose all such 
educational effort, while those who have a larger 
view of mission work, and whose vision of the fu- 
ture is taken into account, favor it. The table will 
show the number of Protestant institutions at the 
present time. Many of the students are not Chris- 
tians; indeed, of those attending the colleges only 
320 out of the whole number (5,549) are Christians. 

Class Number Boys Girls 

Elementary Schools, 13,184 299,000 147,600 

Industrial Schools, 160 5,750 3,370 

Boarding Schools, 880 22,190 17,570 

High Schools, 283 62,600 8,400 

Training Schools, 127 1,900 1,170 

Theological Schools, 87 1,840 11 

University Colleges, 38 5,488 61 

Temperance Work. A liquor made from the 
mowra flower is the common drink of intemperate 
people, and there are a good many who are intem- 
perate. Temperance work is carried on as workers 
have the zeal to stick. Such work is best done by 
classes. Men fear to stand alone. They are willing 
enough to pledge themselves to quit, but fear if 
their fellow-caste men do not do so, they will be 



92 MISSIONS AND THE CHURCH 

drawn into the drink again by them. And the fear 
is well grounded. Get a whole caste to take the 
pledge, and all will be able to keep the pledge. I 
had been preaching temperance to the people, when 
one man told me that if I should call the people 
together, and show them the evils of the drink, and 
get all to quit, it would be better. He said they 
would come if I called them, and I issued a call. 
On the day appointed, sixty-nine men from ten 
villages came. We had an all-afternoon meeting, 
and every man signed the pledge before he went 
away. That was the beginning of a wave of tem- 
perance that swept over a whole group of villages. 
Several months later I was invited to a higher caste 
temperance meeting to make an address. I went 
and made my speech. They decided to quit the 
drink, and proceeded to impose heavy fines on those 
who had broken the pledge, for they had gone dry 
before. I approached the collector of the district 
on the subject, and he appointed a committee of 
five, myself one of the five, to make inquiry as to the 
number of drinking places needed in the county. 
The committee could not agree, and sent in a varied 
report, with the result that six out of twenty-one 
places were closed. At least three of these six 
were villages where Christians lived, and they 
begged to be saved from the temptation. I count 
it good missionary work that removes the cause of 
temptation. 

Bible Society Work. The Bible colporter is all 
over India, and the printed page often enters where 
the preacher cannot. Parent of Bible societies is 
the British and Foreign, whose work dates from 




Bulsar Church, India, and the Bible Students. 






v:~, ■ 



Bulsar Bungalow, India. 




Bulsar Bible School, India. 



SURVEY OF INDIA 93 

1804. Their work is handmaid to the mission work. 
Often the Bible agent is placed under the mission- 
ary for supervision and report. The Scriptures, in 
whole or in part, are now printed in eighty of the 
Indian languages and dialects. In every great lan- 
guage the Bible is issued; in others the New Testa- 
ment, and in others of still less importance Gospels 
or other portions. Since the Bible Society began 
work in India seventeen and a half million copies 
of the Scriptures have been issued in the India lan- 
guages, and recently, in one year alone, over one 
million copies have been sold in India, Burma and 
Ceylon. 

The India Census. Taking the census of the 
whole of India, in one night in March, every ten 
years, is the triumphant result of complete organi- 
zation. Missionaries frequently volunteer to help. 
I helped, and I can vouchsafe the correctness of the 
count. The whole total of population March 11, 
1911, in round numbers, was 315 millions. The 
Christian population is divided into 200,000 Euro- 
peans, 101,000 Anglo-Indians, and 3,574,000 Indian 
Christians, the total Christian population being 3,- 
876,000. 

Counted by Religions. In the last ten years the 
Parsees increased to 100,000, a gain of six per cent. 
This may be counted as the result of a healthy 
birthrate, as the Parsees neither make converts nor 
lose any, relatively speaking. The increase of the 
whole population of India was seven per cent. With 
this we may compare the ten-year increase of other 
religions : Hindoos now number 217^ millions, an 
increase of 5 per cent; Mahomedans now number 



94 MISSIONS AND THE CHURCH 

66y 2 millions, an increase of 7 per cent; Buddhists 
now number 10% millions, an increase of 13 per 
cent; Animistics now number 10% millions, an in- 
crease of 20 per cent; Christians now number 3^4 
millions, an increase of 33 per cent. 

Growth of Native Church. From the above it is 
clear that the church is a growing institution in 
India. The working force is as follows : 

Ordained Unordained 

Nationality Men Men Women Total 

Foreign, 1,443 634 3,124 5,100 

Indian, 1,665 26,655 10,138 39,000 

The unordained foreign workers are small in 
number as compared to the unordained Indian 
workers. But any one with a bit of a vision of the 
future can see that in time many of these will be 
ordained, and the relative proportion of foreign 
leadership grow less and less. This is the plan. To 
show this proportion, as it grows, I give another 
little table : 

Year Ordained Indians Ordained Foreigners 

1851, 21 339 

1881, 495 658 

1911, 1,665 1,443 

Not only does the church grow in numbers, but 
it is growing in the grace of giving. It would be a 
serious mistake on the part of missionaries to raise 
up a church over there, and not teach them to give 
" as the Lord has prospered them." What a blunder 
it would be to tell them they are poor, that they 
had better hold onto all they can get, that a man's 
first duty is to care for his own! As if humanity 



SURVEY OF INDIA 



95 



all the world around were not already overanxious 
to care only for themselves! To show what some 
of the older and larger missions are doing, I select 
from a list of 136 missionary societies, as given in 
the " Year Book of Missions in India, 1912," from 
which most of the figures of this chapter have been 
gathered : 



Missionary Society. 


.2 

o.5 

bo 

Q 


to 

.5 

u 

o 

P. CO 

Tg 

Ss 

mo 


o 

o 

-gg 

%° 

CO rn 

-o-g 
Cm 


C 
o 

'2 

s 
s 

o 

o 


w 
ho 

AC 

3 ® 

Ig 


Church Missionary Society, . 
American Board of Commis- 


1813 

1813 
1814 


54 

113 

812 


44,305 

22,071 
48,724 


52.832 

14,824 
135,000 


$ 71,400 
15,000 


American Baptist Mission, . . 
Society — Propagation — Gos- 


112,875 



pel, | 

London Missionary Society, 

United Presbyterian, 

Methodist Episcopal, 



1814| 
1817 
1855 
1856 



2'8| 32;562| 40,000!| 



22,000 

7,320 

156,560 



13,748 

27,357 

127,070 



25,»000i 

16,125 

16,000 

104,000 



The average offerings of the Christians repre- 
sented in these 136 Protestant Missionary Societies 
is just a little above one dollar for the year 1911. 

How Famine Comes. The masses are miserably 
poor. From the poor people the bulk of Christians 
are gathered, though not all. These people enter- 
ing into the church, having been accustomed to give 
for their non-Christian religions, ought to transfer 
their affections and their gifts. There are people 
at home surrounded with plenty, who do not give 
as much to the glory of God. May God be merciful 
to them, and — and — but, how does a famine come? 
The density of the population, together with the ex- 
ceeding poverty of the people, may be the cause 
why so many live from hand to mouth. A farmer 



96 MISSIONS AND THE CHURCH 

has a little farm. He employs usually two or three 
helpers. These depend on him. He pays them 
what we call starvation wages. But he lends them 
money, and helps them along in times of special 
need. They are in debt to him. They can pay off 
a debt very slowly on such wages, and do well to 
keep it from increasing. Often the farmer is cun- 
ning, and adds up a phenomenal interest. The time 
for the rains has come, but the rains hold off. From 
day to day the price of all foodstuffs creeps slowly 
up. The employer tells his men that no one knows 
what the times mean, that he will have to look out 
for himself and family, and that he can neither 
lend money nor give work. That man begins to feel 
the pinch of the coming famine inside of a week. 
If the rains then come, everything is at once normal 
again, but if not, then oft is the cry repeated, " God 
be merciful ! " 

When the Pressure Comes. Some time ago a 
mistaken notion got out concerning the desire of 
the government in regard to the Christian people 
living in a native state. The under-police had been 
instructed to find out the number of converts. 
They understood the state wished to be rid of them, 
and when they made calls in the villages, for in- 
quiry, they suited their actions to their understand- 
ing. In one village they lined them up — twelve 
men guilty of having become Christians. After 
threatening and persuading and using every possible 
means known to a man of his standing, the under- 
police succeded in disheartening nine of the 
twelve. But three would not yield. " Do you dis- 
regard government? Do you mean to say you are 



SURVEY OF INDIA 97 

better than your fathers? You are fools for chang- 
ing your religion. I will give you till morning to 
make the final decision." So saying he dismissed 
them all. In the morning he had them all before 
him again. The three remained firm. They said 
very meekly that if they were fools for changing 
once, they would be fools to change again, and so, 
begging pardon, they would remain Christians. The 
police looked perplexed for a moment, then said, 
" You three men have got some religion. Those 
nine idiots yonder never had any," and dismissed the 
crowd. 

The Forest Tribe of Bhils. In our India work, 
at the north end of it, we are making special effort 
to reach the Bhils, and they are responding to our 
efforts. These people have long been called a 
thief class, and subordinate officers gave them full 
credit of a bad name. Some of them are crooked, 
indeed, while others are as good as their better- 
class neighbors. Among these we have found will- 
ing hearers of the Word, and they bid fair not to 
come short of our hopes for them. A couple of years 
ago I went to a village, near where I live, where 
some were said to be desirous of becoming Chris- 
tians. We talked and sang and read and prayed 
together. I came again. A teacher was placed 
among them, and in due time a day was set for 
their baptism. The day came, but the men did not 
appear. Noon passed, evening came, there was no 
news from the men. We had gone to bed, when we 
heard a sound of singing way down the road, sing- 
ing of a Christian hymn, and we were glad, for so 
often a song in the night has been a drunken, smut- 



98 MISSIONS AND THE CHURCH 

ty song as the singers went reeling by. These came 
in, and were our applicants for baptism. They said 
they were hindered, that their employers, on learn- 
ing that they were to become Christian that day, 
put them to specially hard work, and kept them at 
it all day, and late in the night had told them to go 
home and eat and go to bed. But they came to 
seek baptism, asking if they could be received thus 
late in the night. Brethren were soon aroused, a 
meeting held, and the men, after further instruction 
and prayer, were buried with Christ in baptism. 
The number was about six, and they went on their 
way rejoicing. When I laid my head on the pillow 
again the clock struck twelve. 

A Door Wide Open to Us. In the field of our 
work in India we have every opportunity to make 
good. We need faith, and tact, and strength, and 
a dogged determination to stick to it. The work is 
before us. It can be done. The field is about the 
same size as our Brethren occupy, or are supposed 
to occupy, in China. There are about a million 
souls. About a hundred thousand of these have 
something of an education. Some of them are splen- 
did friends, with a good education. But the other 
ninety per cent! They are a constant challenge to 
our beneficence, to our great-heartedness, to our 
willingness to follow our Master. Our force of 
thirty missionaries ought to become fifty within five 
years. Our fifty-three mission schooh with 950 
children ought to run up to 500 schools with 10,000 
children. And what would these be among so 
many? There are 3,000 towns and villages, of which 
Ankleshwer, Bulsar, Chickli, Dharampor, Nandod, 



SURVEY OF INDIA 99 

Naosari are the largest. We must help them to 
build churches. We must train teachers. Among 
these the future preachers will be found. The Bi- 
ble School is now in session at Bulsar. Judging by- 
past experience, the buildings will be too small be- 
fore very long. We now publish a paper. We need 
a press. Physicians are under appointment for In- 
dia. We need a hospital and dispensaries. Great 
opportunities are before us, and we are wise if we 
act before it is too late. 

A Different Question. In the south part of our 
field are a people, thousands of whom, some twenty- 
five years ago, were Christians. They had become 
Roman Catholics, but the priestcraft was too much 
for them. The whole company withdrew and de- 
cided to call themselves New Hindoos. They would 
not remain Catholic. They could not well become 
Hindoo again. What should they do? Here are 
sheep without a shepherd. These ought to be won. 

Congenial Neighbors. Not every one favors the 
missionary, of course, but many friends are available 
in India. Not long ago in one of our stations there 
was a quarrel between two Christians. When a 
settlement was attempted, one became submissive, 
the other defiant. The other one went to the Ma- 
homedan priest and asked to be made a Mahom- 
edan. To us he said he would show what he could 
do. This would be his revenge. It was painful to 
contemplate. But the Mahomedan priest after a 
week turned him out, saying he was Christian and 
not Mahomedan. And when the priest met us, he 
said he had learned upon inquiry the nature of the 
case, and they did not want any of our riffraff, as 



100 MISSIONS AND THE CHURCH 

they had enough of their own. Another time a 
Mahomedan neighbor offered to help build a church, 
when we would build in his town. 

Standing by the Book. On one occasion I met a 
Mahomedan walking towards town in the evening 
as I was going the other way. I asked where he 
was going. Noticing the apparent embarrassment 
in his answer, that he was taking his family to 
see the show, I asked him if his book sanctioned 
going to shows. He smiled as he admitted: "No, 
sahib, our book says we ought not to go to such 
places, just like your Book. But the difference is 
here : you obey the teachings of your Book, and we 
disregard ours. That's the difference." 

Before the Cock Crows. A high-caste brother 
was put out of the caste as soon as he was baptized. 
He expected that. In about a year I went with him 
to the home of Pandita Ramabai, and there he 
found a good Christian wife. They are not young 
any more, but every morning, before day, that man 
gets up and, with lantern and hymn-book and Testa- 
ment and a piece of matting, goes to the houses of 
his neighbors, spreads out his carpet on the ground, 
sits down and sings a hymn or reads a text, and 
then for five or six minutes gives the explanation 
loud enough for all within to hear. He says that 
when the people awake it is good that their first 
thought be of the Master, and his love to us. 

Faith and Works. In the year 1911 to our church 
of 900 members 300 were added. Last year were 
added 315 more. At the conference some thirty of 
the Indian Brethren promised to give a tenth of 
their income, however scanty, to the work of the 



SURVEY OF INDIA 101 

Lord. And they did it gladly. The conference col- 
lection went up to over 900 rupees. Last year it 
was more than 1,000 rupees. A rupee means three 
to four days' wages. The Ankleshwer church sup- 
ports one of her number in the field. The District 
Conference Mission Board has now in its employ 
five or six workers in the field beyond the border 
line. An English gentleman, visiting us several 
years ago, a civil engineer, began giving $5 a month 
toward the work, and has kept it up ever since. 

We Believe in Our Work. We certainly do be- 
lieve in our work. We think we are doing just what 
God would have us do. And we are happy in the 
work. Sometimes there are discouraging features, 
but this is no new experience to humanity. We be- 
lieve the great first work of the church is to get 
the Gospel into all lands. We believe that a non- 
missionary congregation is out of order, and if any 
out-of-order congregation needs to be visited by a 
committee, the nonmissionary church needs that 
visit. Such a committee should not proceed to try 
cases, but to show them something better. A holy 
and sane missionary enthusiasm — this is something 
better. The day is near at hand, I think, when the 
largest congregations of the Brethren will not be 
found in America, but on the Mission Field. What 
an opportunity he misses who takes no part or lot 
in this matter! Brother, are you of the sort that 
fails to see an opportunity? I'm sorry for you. 



102 MISSIONS AND THE CHURCH 

QUESTIONS 

1. What does British rule mean in India? 

2. What is meant by the awakening spirit? 

3. What is the position of women in India? 

4. How general is education in India? 

5. Is it in harmony with the highest Christ-life to re- 
move every possible temptation from others who might 
yield? 

6. Is success computed in largeness of numbers or the 
rate of increase? 

7. What is the mission plan for the Indian Christian 
worker? 

8. Tell what you can about the Bhil people. 

9. What evidence have we that the Indian Christians are 
in earnest? 

10. Ought a man with a good income give less than $5 
a month as his share in the great first work of the church? 
If he say he loves the Lord and his church, and gives 
nothing, can it be said of him that he shows his faith by 
his works? 

11. What part have you and your congregation in the 
work now being carried on in India? In your own heart, 
don't you wish it were more? 



SUGGESTED BOOKS FOR ADDITIONAL 
READING 

" India Awakening," by Sherwood Eddy. Missionary Ed- 
ucation Movement, 50c. 

" Year-Book of Missions in India," 1912. Christian Lit- 
erature Society, $1.25. 

"India a Problem," by W. B. Stover. Brethren Pub. 
House, $1. 

" The Christian Conquest of India," by Thoburn. Mis- 
sionary Education Move, 50c. 

" The Awakening of India," Ramsay Macdonald, M. P. 
Hodder & Stoughton, Is. 

" The Kingdom of India," by Chamberlain, $1.50. 



CHAPTER VIII 

Other Opportune Fields 

I. South America. We are Americans. South 
America comes closer home to us in some ways 
than other fields afar. The whole continent is Ro- 
man Catholic. Not in the best sense is it so, but in 
the poorest sense. Vital religion is scarce among 
the people. The one person whom the people do not 
trust is the priest. A good brother writing me from 
Argentina says : " In public they are often shunned. 
A great majority of the traveling public refuse to 
eat at a table or share a seat in a car with the men 
of the ' black robe.' " The Church of Rome has had 
ample opportunity, and the demonstration is clear. 

Argentine Republic, away to the south, has a cli- 
mate like our own, and is pushing right to the front 
in energy and thrift. Many Europeans have gone 
there, and for commerce it outranks Japan. These 
are crisis days for the republic. A new nation is 
shaping up. Argentina is about half the size of the 
United States. Its population is not much larger 
than that of Illinois, and 50 per cent of its people 
are illiterate. Buenos Aires is the chief city, about 
the size of Philadelphia. It is the largest city in 
South America. It has forty Catholic churches, and 
ten Protestant churches, while Philadelphia has 
ninety Catholic and 690 Protestant churches. There 

103 



104 MISSIONS AND THE CHURCH 

is need for mission work in Philadelphia. How 
much greater need in Buenos Aires, and the whole 
of the republic ! 

Brazil follows after Argentina in its business 
push, and is larger than all Europe. It furnishes 
about four-fifths of the world's supply of coffee, and 
has its own characteristics, making it distinct from 
other South American republics. Mission work in 
Brazil is frightfully inadequate. Algot Lange, 
" who has spent months in exploring the Amazon 
basin, says there are 373 tribes practically untouched 
by mission effort, and speaking a variety of dif- 
ferent languages. Eighty-five per cent of the pop- 
ulation is illiterate, as compared to our most illiter- 
ate State, Louisiana, where is 38 per cent illiteracy. 
Brazil has 2 per cent of her children in school. 
Japan has 12 per cent in school. Brazil is the only 
South American state that has any declaration of 
religious freedom in its constitution. 

Chile is ranked third in aggressive enterprise, by 
Robert Speer. In Chile the priests are a better 
class of people than elsewhere. The people as a 
whole are greatly given to drink, which is their be- 
setting sin. These three republics are the most 
important countries of South America. The great 
need for mission work on the part of evangelical 
Christians is seen everywhere. Large numbers of 
Englishmen, Germans, and Italians emigrate to 
South America, and these want something better 
than what they find there. More than that, it will 
be much wiser for us to labor for the uplift of 50,- 
000,000 people now than to wait till they are 150,- 



OTHER OPPORTUNE FIELDS 105 

000,000 and then have our children undertake the 
task but harder grown. 

II. Russia. As South America is a great field 
made needy by the inefficiency of the Roman 
Church, so Russia is a great field made needy by the 
inefficiency of the Greek Church. The Russian 
people are religiously inclined. The excessive de- 
mands made by the Greek Church serve only to in- 
crease the number of those who determine to find 
something better. Many sects spring up. These 
dissenters are honest folk, sheep without a shep- 
herd. The " Pilgrims " forsook their homes, the 
" non-prayers " denied all outward prayer, the " si- 
lent " refused to speak even under torture, the 
" Khlisties " mortified their flesh, the " Molokani " 
refuse to eat pork, the " Doukhobors " are nonre- 
sistant to the extreme, the " Stundists " mistook a 
peasant for the Messiah, the " Gospel Christians " 
appeal to the Word alone. Tolstoi and Ilminsky 
have their followers. Two men felt they were called 
to preach. They heard of each other and made in- 
quiry. The one asked the other if he had really had 
a vision, and received an affirmative reply, where- 
upon he said, " In that case I will follow your 
teaching." This so impressed the other that he said, 
" You have proven to me that you have been with 
the Christ; therefore I shall follow your leadership." 
Religious liberty is granted, but not as in a Prot- 
estant country. A Protestant is not allowed to 
hold public preaching, except by special permission. 
To all appearances the door for mission work is 
decidedly closed, but it will open some day, when it 
will be good to be there. Pastor Fetler and others 



106 MISSIONS AND THE CHURCH 

of the Baptist Church are doing splendid work now. 
As in South America, so in Russia, very much more 
quickly than in heathen countries praiseworthy mis- 
sion work will become self-supporting. 

Professor Ilminsky. Writing to the Moslem 
World for January, 1911, Mrs. Bobrovnikoff says: 
" In the eighteenth century the Russian Govern- 
ment began again to baptize the aboriginal heathen 
tribes, but as there were no missionaries able to 
work amongst them with spiritual weapons, the 
Russian Government offered as rewards for baptism 
different spiritual benefits; for instance, those who 
accepted baptism were liberated from paying rents 
and taxes, were released from punishments, etc. 
The result was that the greater part of the heathen 
population accepted baptism, but they became 
Christian in name only, and very soon began to fall 
away into Islam." This reference is to conditions 
in Eastern Russia. There was an increasing ten- 
dency among the simple tribes to become Moslem, 
until in the latter half of the nineteenth century 
Prof. Ilminsky began the fight with spiritual weap- 
ons. He translated sacred books into the language 
'of the common people, and opened schools for the 
children of those who had been made Christians. 
The boys in his schools became teachers, some be- 
came priests, and practically all caught a new idea 
of life. In all villages where the " System of Il- 
minsky " had been introduced, there was not only 
no more inclination to Mahomedanism, but a real 
experience of Christian life manifest among the peo- 
ple. Russia is greater in size than the rest of Eu- 
rope. It is a diversified group of nationalities, and 



OTHER OPPORTUNE FIELDS 107 

not one people. The Greek Church numbers eighty- 
seven millions, Old Believers two millions, Roman 
Catholics eleven and one-half millions (principally 
in Poland), Lutherans three and one-half millions 
(principally in the Baltic Provinces), Armenians 
one million, Reformed eighty-five thousand, Men- 
nonites sixty-six thousand, Baptists thirty-eight 
thousand, Church of England four thousand, Jews 
five millions, and the Mahomedans upwards of 
fourteen millions. If this is not a great 
mission field, then I cannot discern what it takes 
to constitute a great mission field. Closed doors 
and great hindrances are often the most significant 
indications inviting great faith to lay hold and enter 
into a great work. 

III. Africa. We may consider the continent of 
Africa in three divisions : the Christian in the south, 
the Mahomedan in the north, and the heathen in the 
center. In South Africa are Christian people and 
Christian government, Christian churches and 
Christian schools, and the Christian Lord's Day 
ever manifest, so that one feels not far removed 
from the homeland. There is the utmost freedom 
of conscience. Hindoo and Mahomedan traders 
are there, as well as heathen, from the center of 
Africa in large numbers. Every one is free to prop- 
agate his religion, if he cares to do so. In North 
Africa it is different. Here the influence is strong 
for Mahomed. Christians mingle freely with non- 
Christians, but the tension in religious matters is 
always tightly drawn. Christian preachers have a 
healthy fear of preaching on the streets. The Copts 
exist, but have not the same rights with Mahomed- 



108 MISSIONS AND THE CHURCH 

ans. Missionaries are pressing the claims of the 
Truth, and, with the Nile Mission Press at Cairo, 
are doing a great deal more than gets reported. In 
Central Africa the heathen tribes live. To gain 
these the Mahomedan and the Christian are both 
laboring. The missionaries of Christ's Gospel real- 
ize the great need of giving them the Light now. 
There is much to hinder. The emissaries of Ma- 
homed have much in their favor. The climate, the 
natural lust, the appeal to force, and the general 
indifference, are not hindrances to the Moslem prop- 
aganda. Vast numbers have become Mahomedan 
already. Others will do so. They cannot but yield 
to the inevitable, if the emissary of Mahomed gets 
onto the field before the missionary of Christ. It is a 
race between the crescent and the cross. Which 
shall it be, Mahomed or Christ? It is the battle of 
Gettysburg being fought over again to determine 
whether a nation of blacks shall have the freedom 
of Christ or the slavery of Mahomed as their por- 
tion forever. The Valley of Death is there. The 
Devil's Den is there. But it is not a three days' 
fight to the victory. It will continue for many years. 
It cannot be described by any figure of speech, for 
it is a real conflict, one of standards, one of morals. 
Mahomedanism is slavery. A hundred years ago 
Livingstone was born. When such a man has set 
the pace, can our age do less than follow? 

Hail spirit blessed of David Livingstone, 
Our good men all rejoice because of thee, 
As Africa that prosperous is to be 

Awakens now. Her kingdoms every one 

Are looking up, are steadily marching on 




Vyara Bung-alow (back view), India. 




Vali Bungalow, India. 




Vada Bung-alow (back view), India. 




Ahwa Bung-alow, India. 



OTHER OPPORTUNE FIELDS 109 

Toward righteousness. The sands of time have run 
When men are slaves, and slaves burnt black with sun 
Are counted soulless. Hope is born at dawn, 
Yet true from false unaided knows not how 

To choose. As Jesus said, " Lest worse to thee 
Should come, Go sin no more," so even we 
Must act. That other deadening slavery now 

May God blot out, which doth enshroud the whole, 
Mahomed's creed, the slavery of the soul. 



QUESTIONS 

1. Why does South America specially appeal to Amer- 
icans? 

2. Have you ever thought of the possibilities of Argen- 
tina? How does it compare in climate, size and popu- 
lation with parts of our country? 

3. Contrast Brazil and Chile in whatever ways you can. 
In what points would you say they are similar? 

4. What points of similarity between Russia and South 
America? 

5. Contrast between Tolstoi and Ilminsky. What did 
Ilminsky do? 

6. How do you think of Africa, as a religious battle- 
field? 

7. Contrast conditions in Egypt and Tripoli with those 
in United South Africa. 

8. What special condition in Africa makes the problem 
so urgent NOW? 

9. Why is it easier for Moslem advance than for Chris- 
tian? 

10. Make a list of other unmentioned great world op- 
portunities for mission work, and compare with the op- 
portunity of these three. Now, brother, what have you 
done to help advance the Light in any one of them? 



110 MISSIONS AND THE CHURCH 

SUGGESTED BOOKS FOR ADDITIONAL 
READING 

" South American Problems," by Speer. Student Volun- 
teer Movement, 50c. 

" Protestant Missions in South America," by Beach. Stu- 
dent Volunteer Movement, 35c. 

" Religious Liberty in South America," by John Lee, 60c. 

" South America," by Neely, 60c. 

" Africa Waiting," by Thornton. Student Volunteer 
Movement, 50c. 

" The Wonderful Story of Uganda," by J. D. Mullins. 
Church Missionary Society. 

" Daybreak in the Dark Continent," by Naylor, 50c. 

" The Fetish Folk of West Africa," by Milligan, $1.50. 

" Russia as It Really Is," by Paul Joubert. Eveleigh 
Nash, London. 

" With the Russian Pilgrims to Jerusalem," by Steven 
Graham. MacMillan. 



CHAPTER IX 

The Need of the City 

Wonderful Growth. The phenomenal growth of 
cities is not alone an American proposition, nor is 
it confined to the present time. The movement to- 
ward the city is universal. This is true in Lon- 
don, Paris, Rome, Jerusalem, Bombay, Calcutta, 
Hongkong, and Melbourne, as well as in New York, 
Chicago, San Francisco and scores of other Ameri- 
can cities. However, the growth of the modern 
American city is more rapid and more cosmopolitan 
than that of any other city at any other time. The 
present size of our cities is almost beyond the point 
of believing. There are more people in the city of 
New York than in all the rest of the State. And 
the tenement dwellers (others not counted) are 
more in number than the combined population of 
Maine, New Hampshire, Vermont, and Connecticut. 
The population of Chicago is more than the com- 
bined population of North Dakota, Montana, Idaho, 
Wyoming, Nevada, Utah, Arizona, and New Mex- 
ico. Besides, there is added to Chicago every year 
enough people to make a city like Joliet or Cedar 
Rapids, and to New York enough more to make an- 
other Altoona or Canton. Jonah knew Nineveh to 
be a tremendously big city and he was afraid to 
begin mission work there, but when he took cour- 

111 



112 MISSIONS AND THE CHURCH 

age and went to work he found the Lord working 
with him, and there was a great victory. Peter 
found Babylon a great sphere for his missionary ac- 
tivities, and Paul's spirit was not satisfied till he 
could preach in Rome. 

Mistaken Reasons for Crowding into Cities. In 
the honest endeavor to answer the question why 
people seek the city, many reasons have been as- 
signed, some of them surprisingly aside the mark. 
For example, it has been said that people are 
crowded off the farm. It has been said that since 
" the world cannot eat three or four times as much 
simply to oblige the farmers, a large proportion of 
them are compelled to abandon agriculture, and 
are forced into the towns and cities." This may 
sound well to those who are accustomed to dealing 
with theories in city offices, but to the farmer who 
would like to get a man to work for him, and cannot 
find one, it is different. From Pennsylvania to Iowa 
I have been much associated with farmers of the 
best class. They well know that the prices of farm 
produce are much in advance of what they used to 
be, and they are paying proportionately higher 
wages for farm help. Yet help is not available. The 
many unoccupied farms in New York and the New 
England States, also the high prices prevailing with 
respect to all farm products, argue against the sug- 
gestion that people are crowded off the farm. 

The Real Reasons for Going to the City. Work- 
ers on the farms have become workers in the shops. 
Instead of using farm machinery and being paid 
$25 per month, they become makers of the ma- 
chinery on a wage of $45 per month. Many of these 



NEED OF THE CITY 113 

shopmen will tell you they would rather be on the 
farm, that farm life is freer, that they always set 
a better table there, that they and their children 
were more healthy there, and that in the end of the 
year they had just as much money saved as they 
have now. In the city the young folks get into the 
high schools, and presently find themselves in po- 
sitions as shorthand writers and bookkeepers, per- 
haps earning a better wage than the father does. 
In the city there is a greater chance for speculation, 
and with the probable increase in property values 
every one has a vague hope of becoming better off 
than he could be in the country. There is always 
more life, always something doing, always some- 
where to go. The evenings are free, and one may 
go to church or theater near at hand. Besides, the 
greatest preachers are in the city, and the political 
leaders of the nation may be heard there. If one 
aspires to be anything else than what he is, or what 
his fathers have been before him, there is chance 
for more rapid advancement. And every one knows 
that farm work is hard work. Thus thinking, many 
a country-born lad is drawn to the city. A short 
time ago I met a young Indiana man whose line of 
thought which brought him to the city had tallied 
exactly with the above. And now he is longing for 
his country home again. It reminds me of a remark 
I once heard while walking by the side of a road 
during the monsoon season in India. The brother 
said : " Sahib, whichever side of the road you're on, 
the other side is better." 

Extremes of City Life. There are doubtless great- 
er opportunities in nearly every avenue of life in 



114 MISSIONS AND THE CHURCH 

the city. There is greater rivalry, keener competi- 
tion, more brilliant success and more bitter failure. 
There are the greatest wealth and the greatest pov- 
erty, the greatest gifts for charity and the church, 
and the greatest greed and covetousness and ras- 
cality, the greatest saints and the greatest sinners. 
The big city brings all the world together and 
squeezes out whatever is in a man. It becomes a 
survival of the fittest. Strong men of the country 
do well in going to the city. This is just as true 
of a strong, whole-hearted mission worker as of any 
one else. A leader of men will always do well where 
men are in abundance. But if one is not a sturdy 
Christian he would do far better to remain in his 
country home. The average man will average high- 
er if he stay out of the great city. 

Great Cities an Evil. Hon. James Bryce, the re- 
cent ambassador to the United States from England, 
said that he had come to regard great cities an evil ; 
that it were better for the people to build smaller 
towns in larger number than to dwell in so few 
great cities. When we consider the crowded tene- 
ments, the sweatshops, the openness of sin, un- 
wholesome living conditions, the constant hurry 
and constant noise, unsanitary surroundings and 
unmoral atmosphere prevailing everywhere, we are 
convinced that the modern American city makes the 
narrow way narrower and the broad way broader 
still. The saloon is being* rapidly banished from the 
country and smaller towns, but the large cities hold 
on tight. The saloon is the root of worse evil. 
Dean Sumner, associated with the Vice-Commission 
of Chicago, says there are no fewer than 5,000 pro- 



NEED OF THE CITY 115 

fessionally bad women in that city. Fallen women 
in Chicago alone yield to the men who run the in- 
famous business sixteen million dollars annual prof- 
it. Take a paper and pencil, if you please, and figure 
up how many men this involves. A physician of 
experience tells me that no fewer than 40 per cent 
of the country-born young men, studying for his 
profession, either have or have had the filthy dis- 
ease that means immoral relationship. The rate 
per cent is yet higher among city-born men. What 
depths of sin, what loathsome disease, what doubly- 
dealt death-sentences the vast army of conscience- 
less men must know who pay the bills ! It seems to 
me the men are the more to blame. If the men were 
clean and strong in morals bad women would go 
out of business. The trouble lies with boys who 
cannot say NO. We must labor for higher morals 
of the masses of men, if we would get at the root of 
the matter. 

Pitiful Conditions for Children. That person is 
abnormal who does not love children. It is the 
plan of God that people should marry and be par- 
ents. In many a high city home no child is found, 
no child is wanted. The demands of society are 
too exacting. In many other homes, where children 
are welcome, they have no playground but the 
street or back yard. And neither street nor back 
yard is conducive to good morals. There is no 
chance for contact with nature, there is none of the 
rugged hardihood produced by the great outdoors. 
Of thirty-five applicants for the Joseph Medill 
School, in Chicago, it is said nineteen had not seen 
Lake Michigan, and thirty had never been in a 



116 MISSIONS AND THE CHURCH 

woods. The schools are almost always so crowded 
that only the most heroic action on the part of the 
city superintendent can relieve the situation. In 
Philadelphia Prof. Brumbaugh, during the first few 
years of his superintendency, added twenty-six new 
buildings and enlarged some 150 others. In this 
year's report he says there is yet crowding. He 
also recommends that one year in seven be given 
the teacher for travel and study, thus affording 
much-needed rest and change from the confinement 
of the schoolroom and the city. But the pupil keeps 
right on, jaded, worn, anxious, gaining mentally 
and losing physically. I do not discount the patient 
labors of the teacher. I have many friends who 
dwell within city limits. Men and women are com- 
bining their heroic efforts to correct existing evils. 
But the city can scarcely produce what the child 
requires. 

The Price of Success. Perhaps no one will read 
this book but can, in a moment, recall the name of 
some one who won out financially, who made a 
great success as men count success, who acquired 
great wealth, but whose children were a failure. 
Given a life of ease, with nothing to care for but 
one's own increasing wants (mostly imaginary 
wants at that), without the experience of whole- 
some self-denial, and nine of ten children will make 
a failure. He pays too dearly for success whose 
children, creatures of his own training, whom he 
cannot trust, have learned to disregard him and to 
dislike his church. 

The City Dependent. The city is non-productive. 
The best it can do is to collect material from with- 



NEED OF THE CITY 117 

out and change it from raw to a finished product. 
Cattle and hogs, iron and logs, wheat and corn are 
brought to the city that it may have something to 
do, that it may have something to live on. But 
more raw material than these the city demands from 
without. The greater demand is for men and wom- 
en. It is scarcely credible that 84 per cent of Chi- 
cago's preachers come from the country, 82 per cent 
of its doctors, 78 per cent of its bankers and mer- 
chants. The city has a weakening influence which 
must be made good from the country. In three gen- 
erations nearly all the virility would be gone were 
the influx from the country stopped meanwhile. 
On a careful investigation it was found some years 
ago that there was not one person in London whose 
grandfathers and great-grandfathers were city born. 
Foreign Immigration. Of all countries in the 
world, the poor man in other countries looks upon 
America as an earthly paradise, where money is 
gotten rapidly and every one becomes independent. 
The stream of immigrants into this country is phe- 
nomenal, reaching now more than a million every 
year. And we ought to welcome them. We are all 
children of immigrants, some of us perhaps a few 
generations farther removed. Our ancestors came 
seeking religious freedom and homes. The thought 
of the present immigrant is chiefly to get a home. 
A large percentage of them is Catholic, wholly 
prejudiced on religious matters, but yet open to the 
truth as they never would have been in the old 
country. The growth of the Roman Catholic Church 
in this country is materially aided by this stream 
of immigrants. If the Catholics had held their own 



118 MISSIONS AND THE CHURCH 

in America they would number 50,000,000 today. 
Yet they by no means all remain Catholics. Some 
become Protestants, and others give up religion 
altogether. The priests, recognizing this, do all 
they can to hold them. The present plan of attack 
by the Roman Catholic Church is therefore on the 
city first, and then the country. In many districts 
of our large cities none other than Catholic churches 
are to be found. Here, unfortunately, too many sa- 
loons and the paucity of Bibles tell the same story. 
We ought not to fear Catholic activity. We ought 
to excel that activity. They are our fellow-country- 
men, and can be won to higher truth, as indeed many 
have been. 

Attendant Poverty. Coming from the country of 
their childhood into this great land, the immigrant 
usually brings with him what clothes he can wear, 
and a sturdy determination to get on in the world. 
They crowd together in tenements, often several 
families into one room. They come to our cities 
rather than to our rural districts. All goes well till, 
for some cause or other, the man is thrown out of 
employment. In the country the poorest home has 
at least a garden and a henhouse. In the city pov- 
erty is helpless indeed. When the immigrant left 
the old country, he determined to fight his way up. 
Now he is confronted by poverty, discontent and no- 
religion, these three, and the greatest of them is 
no-religion. He finds himself in the hotbed of 
anarchy, and some passing bird of evil needs but to 
drop the seed. It will quickly grow, and that with- 
out planting. Men trained in such schools are the 
ones who make attacks on the heads of our govern- 



NEED OF THE CITY 119 

ment. Their wives and children are the first to 
suffer. Now if we would be missionaries, right in- 
to those most wretched homes our sisters can safely 
go on mercy bent. 

The Imperative Need. I waive the political situa- 
tion. I am thinking of the religious side of the 
question. The foreign population gets strong re- 
ligious impressions here, and in time writes home, 
or perhaps goes home and tells all about it. Has the 
church been awake to her opportunity? Has she 
brought to bear upon the stranger within her gates 
the happy realization that our American homes are 
the best, our love for the Bible is the truest, and our 
Protestant Christian lives are the most lovable? 
If not, has the church kept pace with the world? 
Has the church done her duty? Our cities are full 
of foreigners who come and go among us. There 
are 4,000 Chinamen in Chicago. These reecho in 
the old country the religious teaching they get here. 
The religious life of our cities shapes the life of our 
whole land. And the religious life of America very 
materially shapes the destiny of the world. The 
best proof of this is the fact that hundreds of men 
and women, Chinese students, the pick of that land, 
are now here in our cities and colleges, to learn of 
us how we do. Their impression will be good or 
ill, and that impression will abide with them. There 
is no chill quite so chilling as that which comes to a 
missionary when a native arises in an Oriental con- 
gregation and says he has been to Christian lands, 
and has seen the evil, the pride, the display, the 
covetousness, the sin. It may be that he who can- 
not go to the foreign field, but who stays at home 



120 MISSIONS AND THE CHURCH 

and labors faithfully and diligently for the greatest 
good of the greatest number, even enthusiastically 
for the foreigner within our gates, will do as much 
or more than some of us who go. 

Foreign Missions at Home. Our great cities have 
become virtually the greatest of foreign mission 
fields. Four out of every five you- meet in Chicago 
are foreign-born. Think of the vastness of the 
proposition, only in Chicago : Four thousand Chi- 
nese, 4,000 Croatians, 4,000 Lithuanians, 4,000 Rou- 
manians, 4,000 Hungarians, 6,000 Russians, 30,000 
Dutch, 30,000 French, 40,000 negroes, 50,000 Swedes, 
50,000 Norwegians, 50,000 Danes, 100,000 Italians, 
100,000 Bohemians, 110,000 Poles, 240,000 Jews, 
600,000 Germans, and many others. The Jews 
doubtless are counted with their nationalities. Ger- 
mans and Scandinavians make the best possible 
Americans, but what a mixture of nationalities, 
all destined to become American citizens! What is 
to be the religious life of these mixed multitudes? 

A Burning Fact. All over the land, whether we 
wish it or not, many of our people migrate from one 
point to another. Some go West and remain, while 
some come back. Others go to the cities. We must 
see to it that these are not lost to the Lord. I am 
credibly informed that there is one city at least, a 
city in Ohio, among whose population there are 
5,000 people whose ancestry were members of our 
Brethren Church. We have in that city a congre- 
gation of 200 membership today. How this fact 
burns me ! We owe to every town and city, to every 
part of the country where our people or their chil- 
dren are, a healthful, happy church home. This is 



NEED OF THE CITY 121 

not missionary work. Reaching out and bringing 
in others — this is mission work. But to keep your 
own is one of the essential needs of common suc- 
cess. Not to do so, to lose on one hand as much as 
we gain on the other, is mighty poor business. Find 
the trouble if you can, and correct it. We must keep 
abreast of the situation by making greater effort in 
all the cities. Our methods of teaching must endure 
any test or we must change those methods. It 
seems to me this is the only view of the situation 
that is permissible. 

QUESTIONS 

1. Have you taken note of the growth of modern cities? 

2. How do you account for the tendency cityward? Is it 
based on a true conception of conditions in general? 

3. Is the modern city an evil? How do you support 
your answer? Where do houses of ill fame find their 
usual support? 

4. What would you consider too high a price for suc- 
cess? 

5. Illustrate the dependent nature of the city. 

6. What relation does the foreign immigrant bear to the 
city? 

7. When does poverty lead to vice and crime? 

8. What is the greatest need of the city today? 

9. What considerations appeal to you most, in favor of 
city mission work? 

10. As one who has the spirit of missions, have you 
ever done anything to lessen the evil and increase the 
good in any city? 

SUGGESTED BOOKS FOR ADDITIONAL 
READING 

" The Burden of the City," by Horton. Revell Co., 35c. 
" The Challenge of the City," Strong. Young People's 
Missionary Move. 50c. 



122 MISSIONS AND THE CHURCH 

" The Social Teaching of Jesus," by Matthews. Macmillan 
Co., $1.50. 

" Religious Movements for Social Betterment," Strong, 
Baker & Taylor, 50c. 

" The Peril and the Preservation of the Home," Riis. Ja- 
cobs & Co., $1. 

" The Church's Opportunity in the City," Rainsford. 
Church Social Union, 10c. 

" The People of Foreign Speech," by McLanahan, 50c. 

" A New Conscience and an Ancient Evil," by Jane 
Addams, $1. 



CHAPTER X 

The Call to the Country 

Our Country Experience. A large percentage of 
our people are country people. Our experience is 
larger in country than in city evangelization ; and 
our past experience has been rather successful in 
country work. We know what is the pulse of the 
country on all questions that affect church life to- 
day. With few exceptions the best men of our 
colleges and our pulpits early learned to plow corn 
and plant potatoes and pull weeds. And today our 
largest and most liberal congregations are found in 
the country and country towns all over the land. 

The Men of Today. We must not, either in 
thought or word, put any discount on the country 
life and the country people. The men who are do- 
ing the work today in many spheres of activity 
have been born and raised in the country or in 
country towns. In chapter IX I had occasion 
to mention how heavily Chicago is drawing on the 
country for leadership. Chicago is not an exception. 
The same is true of other cities in varied proportion. 
It is abundantly true of preachers that they grow in 
the open country. The American Board, with head- 
quarters at Boston, is said to have sent out alto- 
gether 944 missionaries, of whom fourteen were 

123 



124 MISSIONS AND THE CHURCH 

born in Boston, and except three all the others in 
country towns. Of our own force, of sixty foreign 
missionaries, I think all were born either in the coun- 
try or in country towns. Of our ten college presidents 
all are the product of the farm. Of all our preachers 
on the ministerial list, as given in the Almanac, a 
very small percentage are other than farm product. 
They are happy that they had such bringing up. 
The farm and the field are more productive than the 
street and the alley, even in manhood. 

Greater Chance for Character. It is no longer a 
question as to whether the country affords the very 
best opportunity for character building. There the 
birds and the trees and the animals become one's 
friends. The unfolding of plant life round about us 
instinctively leads to our own larger view of life. 
Hearing the little bird songs in the early morning 
arouses one's alertness to hear. Seeing little wild 
flowers all through the grasses in the woods and 
everywhere stimulates one's desire to see. The 
tender way in which the mother bird looks after 
her hungry little brood, and the careful way in 
which the father bird supplies the needs of the little 
mother — these and similar nature lessons create in 
us a tender thoughtfulness one for the other. It is 
the object lesson given by the open country, and the 
boy and girl who dwell there get the teaching with- 
out knowing that they are being taught. The boy 
has a bit of garden all his own, and the girl her 
nest of little chicks. The dog and the cat, the horses 
and the cows have names, and the chickens and the 
pigs are pets. There is developed an interest in life 
that has no connection whatever with the commer- 




Jalalpor Bung-alow, Surat, India. 




Dahanu Bungalow, India. 




Anklesvar (Pirst) Bungalow, India. 




Sisters' Bungalow, Anklesvar, India. 



CALL TO THE COUNTRY 125 

cial field. The hills and the rocks and the valleys 
and the streams all speak to the country lad of God, 
who is Maker of heaven and earth. How many in 
after years have borne testimony to the fact that 
they never seem nearer to God than when out some- 
where in the wild mountain places where the rocks 
and the hills hold eternal vigil midst unsurpass- 
able grandeur! Country boys and girls go wrong, 
too, unless they be amply fortified by proper teach- 
ing. Nature will not save anyone, but it strength- 
ens one who is taught. Crime in the country is rel- 
atively small. In Philadelphia, for example, there 
are seven and a half times more crime than in the 
country districts surrounding. In Pittsburgh there 
are nine times more crime than in the rural districts 
of the State. In Iowa, for the past four years, clos- 
ing June 30, 1912, there were committed to the peni- 
tentiary 1,425 persons, of whom but forty-six were 
from the country. In the same time 742 children 
were sent to reform schools, of whom but eight were 
from the country. Iowa has about a million people 
living in the open country, and a million four hun- 
dred thousand in cities and towns. 

Greater Freedom of the Country. Those who go 
to the city in the hope that life will be easier do not 
find it so. There is greater freedom in the country, 
any way you take it. One learns independence 
there. The child wants a toy. In the city it is 
ordered from the store. In the country the father 
helps the boy to make it. And when it breaks the 
boy fixes it. The water supply the farmer under- 
stands, both what it is and where it comes from. 
The bread and the meat and the milk and the eggs 



126 MISSIONS AND THE CHURCH 

the farmer knows are good, being the product of 
home effort. If there is work to be done, the man 
in the country is up in the morning and after it. All 
the country gets up in the morning. When the 
man of the country wants to go somewhere, he ar- 
ranges his work, asks permission of no one, and 
goes. In the city a business meeting of the church 
is nearly always held at night, while in the country 
a day is appointed and all come together on that 
day. I have attended missionary meetings in cities, 
both of our church and of other churches, in the 
day during weekdays, and they are usually thinly 
attended. The men can not get away from their 
work. But in the country I have seen as great 
week-day meetings with as much healthful mission- 
ary enthusiasm as one could want in any city on a 
Sunday. So I say there is more freedom, more in- 
dependence, more leisure, more joy, and more re- 
ligion among a given number of people in the coun- 
try than in the city. There are from three to six 
times as many churches in a given population in 
the country as in the city. The birth rate is higher 
in the country; the death rate is higher in the city. 
And while I have as good friends in the city as in 
the country, I have long since been of the conviction 
that there is but one thing could make me willing to 
dwell in any city permanently, that is what took 
me to India, a conviction of my duty to God and 
to my fellow-men. 

The Country Home. In the well-ordered Chris- 
tian home in the country, there is the morning fam- 
ily worship. It is also true of well-ordered Chris- 
tian homes in the city, but there is less hurry in 



CALL TO THE COUNTRY 127 

the country, and the percentage of homes having 
such worship is larger in the country. While I was 
in Michigan last winter a good brother told me that 
the teacher of the school had complimented him be- 
cause his children were so generally well informed. 
I could easily see the reason. He had a good li- 
brary, not many books, but well chosen, encyclo- 
paedias and a dictionary, mission books and school 
papers, to which the children had free access. He 
often helped them find what they required. The 
home had a bathroom and was heated from the fur- 
nace below. Other conveniences were telephone,, 
rural delivery, and, out in the garage, an auto. The 
brother said he had not quite paid for all yet, but 
they were enjoying the benefits meanwhile. Among 
the books was a good stock of Bibles, and the church 
papers. The boys were looking forward to being 
farmers " like papa," and their happiness, so far as 
I could see, was complete. At the present time the 
country home is easily supplied with every needed 
convenience, and need lack nothing. 

The Country Church. People seek community 
life. This natural tendency is one of the factors 
that lead men to the city. But if the country 
church will wake up and supply the need, as well 
it can, and as it well does in many a fortunate lo- 
cality, the desire for the city is gone. In the open 
country a church is the center of attraction. To its 
meetings practically all will come. If all will not 
attend the regular meetings, then wisdom will have 
special meetings, to which all may be invited and 
to which they will come. Nothing wins like a mis- 
sionary meeting, for that appeals to the unselfish 



128 MISSIONS AND THE CHURCH 

in a man, as well as brings information from a far 
country. Everybody appreciates good news from 
abroad. The congregation should be led to realize 
that they have a part in the greatest work in the 
world, and he who does not help carry on missions 
in every part of the earth is missing the chance of 
his life. 

The House of Worship. The day of the four- 
square building for church purposes is about past. 
Not that we are too proud to worship in such build- 
ings — not at all — but that we have outgrown them, 
like a boy outgrows his last year's pantaloons. We 
need houses of worship that are well adapted to 
Sunday-school and prayer meeting purposes, as 
well as to the regular and special meetings of the 
congregation. The country house at Sugar Grove, 
near Lima, Ohio, has fifteen Sunday-school rooms, 
besides the main audience room and a large base- 
ment. There is nothing extravagant or useless in 
the whole building. To be the center of a com- 
munity the country church should have a good li- 
brary. A second-hand encyclopaedia, in good condi- 
tion, can be purchased for $10 or $15 if the expense 
of a new one is too great. It will pay to have more 
in the library than merely what are called Sunday- 
school books. Encyclopaedias, missionary books, 
histories, biographies — all are needed. The house 
of worship, as I have come to see the situation, 
wants neither to be the cheap building of fifty years 
ago, nor the cathedral of five hundred years ago, 
but a good, serviceable building, into which none 
need feel ashamed to invite a relative or visitor from 



CALL TO THE COUNTRY 129 

afar. And the preacher — but that is another ques- 
tion. 

The Great Need. In spite of the fact that the 
country is well supplied with religious influences, 
that is true only locally. There are vast sections 
where the destitution is complete. In the great 
West, and in localities throughout the whole coun- 
try, there is the greatest opportunity for the country 
church. Wyoming, for example, has 145,000 pop- 
ulation, of whom but 22,000 profess Christianity at 
all. Oklahoma has forty growing towns with no re- 
ligious activity within them. Illinois has forty lit- 
tle towns of 600 and under without any kind of 
Christian energy manifest. Colorado has greater 
needs. Of the sixty counties in the State, at least 
eighteen appear to be without adequate church work 
of any kind. For example, San Miguel with over 
5,000 people in twelve places, has only three 
churches ; Lake County has 13,000 people with four 
churches in the largest town; Trinidad, in Las 
Animas County, has 14,000 population and eleven 
churches and but four churches for the remaining 
16,000 population ; and in all Cheyenne County there 
is but one church. 

Even in Ohio. Ohio, Indiana and Virginia have 
severally over 10,000 members of our Brethren 
Church. In what we call the Southern District of 
Ohio, a couple years ago it was reported that there 
were 1,750,000 souls. Of these 1,250,000 were out- 
side the fold of any church whatever. That means 
five-sevenths of the population. That means that 
about 500,000 people in that District are members 
of some church, and that our membership represents 



130 MISSIONS AND THE CHURCH 

a hundredth of all the Christian population. We 
have sixty houses of worship and 120 preachers. A 
rough estimate would place our property values at 
not less than seven million dollars. I have the 
latest Agricultural Report. It says that in south- 
ern Ohio, in Highland, Fairfield, Butler, Jackson, 
and Clermont Counties, respectively, there are fif- 
teen, fifteen, ten, ten, and eight deserted, torn-down, 
or unused churches. In Northwestern Ohio, Darke 
County alone has seventeen such churches. And 
Darke County put out in 1911 just 41,000 acres in 
wheat, 86,000 acres in corn, 39,000 acres in oats, and 
16,000 acres in tobacco. Of a truth there is a great 
big mission field in beautiful Ohio. Much is being 
done. But, oh, how much more we ought to be 
doing! 

A Land of Opportunities. In certain localities 
there are groups of native Indians. Eleven hundred 
Hindoos from India entered the port of Seattle last 
year. Syrian peddlers abound in some parts. Ital- 
ian workmen on the railroads there are in thou- 
sands. Millions of colored people, mostly of reli- 
gious turn of mind, are scattered all over the land 
like the Israelites were in Egypt. Shall our atti- 
tude be to these peoples one of helpfulness and guid- 
ance and strength, or shall we play the Egyptian 
and merely use them for all we can get out of them? 
This is a serious matter to religious people. 

The Mountain People. In the Appalachian Moun- 
tains, extending clear south to Georgia, are found 
hundreds of thousands of hardy, simple mountain 
people, some of them without any opportunity for 
religious instruction, and others who have become 



CALL TO THE COUNTRY 131 

Methodists, Presbyterians, or Primitive Baptists. 
We have made very little effort among them. The 
Primitive Baptists are, apart from their inclination 
against foreign missions, very greatly like our- 
selves. That these plain mountain people afford us 
an opportune home mission field, perhaps without 
equal, I need only recall the fact that one of the lead- 
ing members of this year's Standing Committee is 
the fruit of that sturdy tree. 

Two Sisters in Virginia. A brother sends me a 
letter which makes interesting reading, showing, 
as it does, what effective work can be done by our 
sisters : " Two sisters, Nellie and Ellen, have been 
working among the mountain people . . . for 
three years almost constantly, and Nellie spent 
several months the summer before they took up 
regular work there. They teach in the public 
schools from five to six months in the winter and 
the rest of the time they devote entirely to mission 
work. They conduct two Sunday-schools that con- 
tinue throughout the year, and a third one that 
closes during the winter months, as it is held in the 
grove. They also conduct prayer meetings. Two 
of these schools have been opened since they have 
been working in that field. At one place about 
ninety have been baptized since the school opened 
and at the other about fifteen have been baptized. 
The prospects in the section where they work are 
very good." 

Winning by Wisdom. Nothing is clearer than 
the fact that you can not win in Christian work by 
passing a law and then laboring to enforce it. A 
rural Presbyterian church had this experience, as 



132 MISSIONS AND THE CHURCH 

told by the pastor: "One of the good old Scotch 
elders — they called him ' Uncle Dan/ — one of the 
dearest and best of men, put his arm around me one 
day — it was a way he had of greeting everybody — 
and he said, very seriously, the tears rolling down 
his cheeks, ' Our young people have got to dancing 
and they are being wooed away from God and the 
church. Not long ago our session passed a rule 
that there was to be no dancing by members 
of the church, but I fear there is going to be 
trouble when we come to enforce it/ I replied, 
' Uncle Dan, it is impossible to shut off a 
stream entirely unless you give it some other 
outlet/ So I set to work, first, and organized 
an old-fashioned singing school. The idea is to have 
something that will afford a point of contact be- 
tween the leader and the people. Out of the sing- 
ing-school grew a strong chorus, a male quartette, 
a ladies' quartette, etc. Besides, it improved the 
singing in the church 100 per cent." 

Special Days and Special Enterprise. The pastor 
continues : " We began at once to observe special 
days — a dozen or more. This kept our musicians 
busy. And the first thing we knew the young peo- 
ple, and many of the outsiders, as they were called, 
were taking part in these special services. They 
just couldn't keep out. Next we started what we 
called a gospel chorus, and went singing around 
from home to home. At first some were a little shy, 
but soon they were vying with each other to see 
who would secure the singers. The chorus went to 
the homes of the aged ; it sang for the sick ; it sang 
in the homes of those who never heard any other 



CALL TO THE COUNTRY 133 

music. . . Another enterprise which the Young 
Men's Bible Class has introduced and supported is 
a bureau of publicity. The boys invested in a small 
printing press. They, with the assistance of the 
pastor, do all the church printing and issue a local 
church paper. . . You are wondering what be- 
came of the dancing? Well, they forgot all about 
it. The pastor never mentioned dancing in the pul- 
pit or to a single individual in private. It was sim- 
ply starved out." 

The Social Center. The country church ought to 
be the center of life for the whole community. A 
rural survey in Indiana, gotten out by the Presby- 
terian Board of Home Missions, has this to say 
about our way of working out the social problem : 
" In Marshall County the Brethren are holding their 
own in the country better than any other denomina- 
tion, although they are theoretically opposed to 
many kinds of church socials. But in reality few 
churches furnish as much social life as do these. 
The Brethren make their church the center of their 
community life. Their visiting with each other in 
the churchyard, before and after service, their har- 
vest festival, the social nature of their communion 
services, and their hospitality and democratic spirit, 
all go to show how admirably they have united their 
spiritual and social activities." 

The Door Wide Open. The church in the open 
country, with a bit of a grove near by, and perhaps 
a running stream not far away, is a common fact 
among us. These churches have not generally real- 
ized their opportunity for usefulness. And some- 
times they have an unfortunate feeling that they are 



134 MISSIONS AND THE CHURCH 

not quite up to the standard, and work according 
to their feelings. That feeling is often false, but if 
it be true, steps ought to be taken to change the 
cause of it without delay. A country church usual- 
ly has the monopoly of the whole community, and 
is certainly asleep if it does not know the fact. 
Country folk prefer going to the church. They will 
give just as liberally as any one, if they are taught 
to do so. All depends on the leaders. But the door 
ought not to be locked six days and twenty-two 
hours every week. Any place looks desolate if 
doors and windows are always closed and the weeds 
are allowed to grow. 

The Whole Congregation Acting Together. I 
believe in congregational effort. It is the normal 
way of creating congregational strength, not only 
in numbers but in spiritual life and activity. Splen- 
did are the remarks of an active brother, who is 
pastor of a country congregation. He says : " I 
preached during the year four special missionary 
sermons, in which I discussed especially the op- 
portunity of investing in missions and recommend- 
ed the giving of at least a tenth. For a while I 
sent out by mail, to each family in which a member 
was living, ^chosen pamphlets on systematic giving. 
I expect to follow this method farther. Very seldom 
do we follow a missionary sermon with an offering 
the same day. I have been teaching that the Lord 
can't use money that is given grudgingly or is 
wished back after it is given. I never complain that 
the offerings are not larger, and never thank the au- 
dience for their ' liberal offering,' but try to impress 
that each one is responsible to the Lord as his stew- 



CALL TO THE COUNTRY 135 

ard, and the amount given to any particular cause 
should be determined by seeking his guidance. I 
do not know that this is best, but I am doing the 
best the Lord has shown me, and am trusting him 
for light as we proceed." 

QUESTIONS 

1. Have you ever stopped to think that we are a rural 
people? 

2. What phases of country life factor largely in develop- 
ing character? 

3. If you dwell in the country, in what points is your 
home still below what it might be? Can you not rem- 
edy the trouble? 

4. Would a stranger have felt at home last Sunday in 
your church, if one had come in? Did you meet him? 
Will he come again? If not, why not? 

5. Have you compared the needy sections of your State 
District with those which are well churched? What are 
you doing for these? 

6. Have you ever thought of the opportunity among the 
mountain people? Would it not be wise to do something 
more than think of it? 

7. Ohio and Indiana were "way out West" a hundred 
years ago. What tremendous opportunity is there in the 
Great West of today? 

8. Do you have a Sunday-school library or other library 
in your church? 

9. What are you doing to make the church the center 
of the community? 

10. If we are rural people, and the country is more ac- 
cessible than the city, it does seem as if we ought to be 
doing something in the country, doesn't it? Is your con- 
gregation doing anything worth while? 



136 MISSIONS AND THE CHURCH 

SUGGESTED BOOKS FOR ADDITIONAL 
READING 

" The Church in the Open Country," by Wilson. Mis- 
sionary Education Movement, 50c. 

" The Challenge of the Country," by Fiske. Association 
Press, 75c. 

"Under Our Flag," by Guernsey. Revell. 30c, paper; 
cloth, 50c. 

" The Southern Mountaineers," by Wilson. Presbyterian 
Home Missions, 50c. 

" Chapters on Rural Progress," by Butterfield. University 
of Chicago Press, $1. 

" The Day of the Country Church," by Ashenhurst. Funk 
& Wagnalls, $1. 

" Missions in the Sunday-school," Hixon. Young People's 
Missionary Society of the Methodist Church, 35c. 

rt The Country Town," by Anderson. Baker Taylor Co., 
$1. 

" The Country Church and the Rural Problem," by But- 
terfield. University of Chicago Press, $1.08. 



CHAPTER XI 

The Landlord and the Tenant 

A Question of Ownership. If a carpenter have 
tools and material and make a box on his own time, 
the box belongs to him because he made it. If a 
tailor have the cloth and scissors and time, and 
make a suit of clothes, it belongs to him because he 
made it. If the cloth were mine I might pay him 
for his time and labor, in order to get possession. 
But until I give an equivalent it is his. God made 
the heavens and the earth, the stars and the sky 
and the sea. They are his because he made them. 
He made the rocks and the hills, the streams and the 
valleys, the farms and the fields, and they are his 
because he made them. We can by no law of 
logic evade this fact. They belong to him. He 
may have turned them over to us for our use ; then 
the question of relationship between landlord and 
tenant arises. No thoughtful man will try to evade 
this fact. 

The Right of Occupancy. Years ago I had oc- 
casion to consult an English official concerning the 
purchase of some land in India. I wanted to build 
a mission bungalow. He said I could not buy the 
land in India, but that in all transfers only the 
" right of occupancy " is given ; that government 
owns the land. And I bought for the mission the 

137 



138 MISSIONS AND THE CHURCH 

right of occupancy. Government has hit the nail on 
the head. We cannot own the land as much as it 
owns us. We do not hold the land as much as it 
holds us. We do not work the land nearly so hard 
as it works us. And when we buy or sell, there is 
an exchange of occupants, an exchange of tenants, 
that is about all. The land remains while we come 
and go. 

An India Illustration. The people of India 
would say, " You cannot see me." And this is true. 
You cannot see me. You only think you do, but you 
don't. I am a spirit. I am invisible to the natural 
eye. You can see my material body, and I see 
yours. But you cannot see me and I cannot see 
you. The spirit which never dies is invisible, and 
this is the really I. God gives me a tenement house 
to live in, and this you see. I cannot keep it, for it 
belongs to him. He never told me how long I 
might use it. The time key he holds in his hand. 
I can use but not abuse ; I can use but not keep ; I 
can use but not destroy this house, for it belongs 
to him. 

A Running Stream. In Maryland I had my at- 
tention called to a running stream, on which in a 
short distance four millers had built their mills. 
They all claimed the stream, but they could not do 
more than occupy. They could not keep it, they 
could not defile it, they could not destroy it. They 
had only the right to use it and let it go. The 
owner of the stream was God. 

A Preacher Storekeeper. I met, a short time ago, 
a good brother who told me he had been for years 
both preacher and storekeeper, mostly storekeeper, 



LANDLORD AND THE TENANT 139 

but now that his son was grown and married he 
thought best to make a change and become mostly 
preacher. I told him he was on the right track. 
He said he intended giving part of the store to his 
son on condition that he should pay for the other 
part from the earnings of the store. I suggested 
that he was on the right track. Then he continued, 
" Not that I want to get anything out of the boy. 
I want to see that he is able for the business. And 
I may some day turn it all back to him, but not 
now." That brother was really on the right track. 
Not to get something out of him, but to get some- 
thing into him. That is the idea exactly. God deals 
with us in the same w r ay. There is mission work 
needed on every hand. The demand grows more and 
more imperative. It seems to me this is God's 
plan. It is not that he would get something out of 
us, but to get his own great liberal nature into us; 
therefore he wants us to give, and give more, and 
then give more still. God is a great, liberal-hearted, 
loving Father, whose beneficence is amazing. The 
wealth of his liberality challenges our constant ad- 
miration. He wants us to become like himself. 
For this reason he would have us become good stew- 
ards ; for this reason he holds the property ; for 
this reason he rules the world, that we may become 
like himself, and he have fellowship with us. Then 
some day it is in his plan to open the storehouses 
of heaven to his children. But we must become 
like him. We give, not that he may get something 
out of us, but that he may get something into us. 
If he were after the gold, he could by the word of 
his mouth scoop out tons of it from the western 



140 MISSIONS AND THE CHURCH 

mountains, but it is not the gold he is after. He 
wants us to become like himself; he wants us to 
give of what we call our own, that we may become 
like himself. And when we become like him, we 
may hope to see him as he is. How utterly unlike 
him is a man who gives nothing at all, and whose 
only thought is to get more ! 

An India Worshiper. I have often seen a Hindoo 
give an offering to his idol and then worship. Once 
I was riding with a Hindoo friend in an oxcart into 
the country, when we passed a temple. He stopped 
the cart and asked me to wait a bit for him till he 
went and worshiped there. He put a small coin 
down before the idol, then worshiped. First the 
offering, then the worship. The offering is not 
worship, but is followed by the worship. I have 
seen a poor Hindoo come to this same temple, and 
not having a coin look for a rose. Seeing one, he 
plucked it, placed it before the idol, then worshiped. 
First the offering, then the worship. I have seen 
Hindoos, after the sacred bath in the River Ganges, 
not having anything to offer, plunge their two bare 
arms down into the water and take up a double hand- 
ful of water and pour it out as an oblation before the 
rising sun. First the offering, then the worship. 
Nature teaches us this lesson, that a gift should 
accompany the worship. The Hindoo religion is 
a nature religion. It has no revelation from God, 
as we understand revelations. And if nature teaches 
us the lesson, shall we not learn it? 

My Mt. Morris Farm. We will suppose a condi- 
tion contrary to fact. Suppose I have a good little 
farm of 120 acres two miles north of Mt. Morris. 



LANDLORD AND THE TENANT 141 

Suppose a new red barn with silo, a good substantial 
cement-block house. Suppose everything complete. 
My tenant has done well, and has just gone West 
to buy a home of his own, so I am looking for an- 
other. A young man from Franklin County, Pa., 
comes to Mt. Morris, and asks me if I can direct 
him to any one who needs a farmer. I learn that 
the young man is a son of one of my old school-day 
chums. We sat together in the old canebrake 
schoolhouse. He died some years ago, and in mem- 
ory of him and the love I have towards him, I tell 
the young man he may go onto my little farm, and 
get a start. I tell him the former tenant had been 
paying me $5 per acre cash rent, but I will not be 
hard on him; I will neither set the time nor the 
amount, only I will expect him to pay me what is 
right in due time. I want to see him get a start. 
And he goes to work. His success is easily appar- 
ent. His crops are good. His barn gets well filled. 
His cattle multiply. He has a comfortable bank 
account. Children come into the home, and he 
names one of the little fellows for me. I hope the 
boy will become a missionary. The father says 
they want it so. But he never says a word about 
paying me. I hint several times, but he somehow 
fails to take any hint. He frequently reminds me 
of my exceeding kindness to him. He says I have 
done more for him than his own father could have 
done. I rejoice, of course, but wonder why he nev- 
er comes to the point. After four years, I tell him 
kindly that I have use for some money; that I am 
not starving, but I have visions of mission work to 
be done for which I require money. I ask him if 



142 MISSIONS AND THE CHURCH 

he is not able to make a payment. He hesitates a 
bit, and tells me he has not made up accounts, but 
if I can come next week, perhaps he can help me 
out. After a week and two days 1 go again to see 
him. I stay for dinner. We have a splendid dinner 
of chicken and sweet potatoes and gravy, with pie 
and cake and preserves, but nothing is said about 
money. Then I ask him for money. He says he 
unfortunately has gotten out of change, but, hand- 
ing me a quarter of a dollar, asks me if that will 
do for the present! Brother, what would you do 
with him? I wanted to give him a start. I have 
made him all that he is. And now, deliberate in- 
gratitude, insatiable covetousness, he gives me a 
quarter ! 

The Application. Perhaps I need not make the 
application. It is quite apparent. God owns all 
that we call ours. The fields and the cattle and the 
produce, the stock and the. bank accounts, all are 
his. He has not said that he will demand certain 
specified cash payments according to law, but he 
has said that he wants his people to be happy and to 
give him according as he prospers them. And when 
there is a call for mission money, when the work of 
the Master in the homelands or in the foreign fields 
is such that money is very greatly needed, how 
many a good man puts his hand into his pocket, and 
gets a quarter for the offering, for the Lord, for the 
Owner of it all! Then he wonders where all the 
mission money goes to! And he reasons within 
himself, saying, " If everybody gave a quarter, this 
congregation of 200 would raise just $50. The mis- 
sionaries ought to be glad for such a liberal collec- 



LANDLORD AND THE TENANT 143 

tion." His wife and two children can not give a 
quarter. She gives a nickel, and the boys give each 
a penny, for he carries the bag. And on the way 
home the horses seem tired and the carriage seems 
old and the road seems long, so he decides to buy an 
auto. 

The New Testament Plan. That our religion 
should be free is true. But that we should sit down 
and take all we can get from God, and insist that his 
ministers shall preach to us, and that their wives 
shall teach our children, while we do nothing but 
get all we can and keep all we get, giving nothing 
in return to him nor to any one else — this is the 
most selfish conception of a Christian's relation to 
God and his fellow-man that one can possibly im- 
agine. It is emphatically wrong. The New Testa- 
ment idea is rather that we are stewards; that we 
hold all as belonging to God, and that we give lib- 
erally for the glory of God of that which we call 
ours, of that which God entrusts to us. What we 
have is on trust. As we sow so shall we reap. Let 
us consider the teaching of 1 Cor. 16: 2. Look it 
up. 

On the First Day of the Week. This is the Word, 
" On the first day of the week." Not once a month, 
not once a quarter, not twice a year, nor yet by 
occasional special collections. I think, in all sin- 
cerity, that we can do no better than to take an offer- 
ing the church every Sunday for the work of the 
Lord. Moreover, I think we ought to do it. Just 
a bit further ; I think that we who are so careful to 
observe all the teachings of Scripture make a serious 
mistake when we fail to do so. The Scripture says, 



144 MISSIONS AND THE CHURCH 

" On the first day of the week." We may say what- 
ever else we like. Our reason against it may be 
never more plausible, yet the Word still remains. 
Many of our churches have not had it so, I admit, 
but that argues against the usage of the churches 
rather than against the adoption of the plan clearly 
taught in this scripture. He who argues against 
the every-Sunday offering argues against the Scrip- 
ture plan, no matter who he may be or how forceful 
his argument may be. I cannot avoid this conclu- 
sion. 

Once and Be Done with It. Last summer a good 
brother told me he would rather give $100 and be 
done with it. I learned that he was giving that 
amount yearly in lump sum. But, while the $100 
gift is all right, the other part of the suggestion is 
a bit doubtful. It must be that giving is not a joy- 
ful experience to him, but a bit of necessity. It 
has to be done, therefore do it and be done with it. 
That is like taking a dose of quinine. I have a fever. 
I know quinine will help me, and I measure out 
five grains. With water in one hand and the qui- 
nine in the other, I hesitate. Wife says, " Why 
don't you take it and be done with it?" I take it, 
and am done with it. Is your giving like taking 
a dose of quinine? Then something is the matter 
with you. I would rather a good deal that a brother 
give $2 every Sunday throughout the year and nev- 
er get done with it than that he should give $100 
all at once and be done with it. The former would 
be in harmony with the scriptural plan. His giving 
would soon seem small enough. He would often 
pray for its proper use. He would think of the 



LANDLORD AND THE TENANT 145 

mission fields and pray for the work there. But 
he who gives $100 and is done with it too often fails 
utterly in these essentials. He may often think 
of his exceedingly liberal gift, and after six months 
it may seem as if given day before yesterday. Cer- 
tainly give $100 or $1,000 or $10,000 if you can, but 
let the regular " first day of the week " offering be 
the first consideration. 

Let Every One of You. I believe the envelope 
plan to be the best plan yet devised; the plan of 
giving a packet of small envelopes to every mem- 
ber of the congregation, and asking that one be re- 
turned every Sunday bearing the regular Sunday 
gift. In some parts of the country I have found that 
one family envelope is kept for all, and father de- 
posits it when the time comes. When we cling 
close to the words, " Let every one of you," it does 
not work out that way. I think mother and the 
children should have as welcome a part in this 
matter as the father of the family. If every one 
has his packet of envelopes, and every one puts an 
envelope into the offering every Sunday, there will 
be an increased interest manifest which would be 
hard to produce otherwise. When the five-cent 
offering is proportionate and the $2 offering is pro- 
portionate, and both are regarded with the same 
kindly feeling, then all will come to realize the 
spiritual value of money. Moreover, all who give 
get an honest interest in the welfare of every worthy 
endeavor, such as is not possible to those who refuse 
to do so. 

The Plan of the Parsee. I have often seen a Par- 
see in India sit down and mumble over his 



146 MISSIONS AND THE CHURCH 

morning prayers. While he is praying, mother and 
the children do the morning chores. When the 
prayers are done, the chores also are done. It is a 
saving of time. But we don't do it that way. When 
we have our family prayers we all take part. One 
reads the lesson, or we may read verse about. All 
together we sing a hymn, and we all kneel down to 
pray. Then one prays; perhaps there may be two 
prayers, and another is called on to lead the prayers 
next day. Sometimes I have used short sentence 
prayers, the family repeating the words after me. 
Thus the children early learn to pray. And then 
we all repeat the Lord's Prayer together. When 
we all pray, why should father do the giving for all? 
Why should not the wife and the children be al- 
lowed to have their natural place in the giving, as 
in the praying? A well-regulated congregation, 
working on this plan, will have more givers than 
members, and the children will look forward to the 
time when they can do more to help in the great 
work. 

As the Lord Has Prospered. How much shall 
we give? To persons not having thought about it, 
this is the great question. And it ought to be a 
great question. Twenty-five cents into the offering 
when we are growing wealthy is not at all in pro- 
portion to our ability. It belittles the giver and be- 
littles the cause. Clearly, the scripture teaches a 
proportion: "As the Lord has prospered you." It 
is a certain percentage. It is a certain part of the 
whole gain. Make it one rate or make it another, 
still it is by a system and a proportion. Some sys- 
tem is better than no system. And it is a sorry 



LANDLORD AND THE TENANT 147 

fact that most of our giving is absolutely without 
any system whatever. It is a fact for us to be 
ashamed of, but it is a fact, nevertheless. Four out 
of five who read this will have to admit in their own 
hearts that their giving hitherto has been without 
any system whatever. Is that what you think God 
wants of you? 

A Definite Proportion. In some sections of India 
where this matter has been carefully taught, the 
Christians have adopted the plan of giving a six- 
teenth, for the reason that there are sixteen annas 
in the rupee, and the rupee is the unit. It becomes 
a definite proportion easy of account. But a 
twentieth, given regularly and systematically, is 
very much better than giving without system, 
which usually means much less than a twentieth. 
There are those who definitely oppose giving the 
tenth because it savors of the law, but nine out of 
ten of the good brethren who oppose the idea of the 
tenth are quite in favor of a general tax system to 
raise the amount required. The taxation is pro 
rata, based on the amount of tax each pays to the 
State, and the present need. The only difference 
between that plan and giving at least a tenth is 
that the tax plan is likely to cost a good deal less 
than the tenth plan. In that light, the brother who 
argues against the tenth and upholds the tax system 
puts himself in a very awkward situation, to say the 
least. It seems to me the better plan would be to 
encourage the whole congregation to give liberally. 
Do it according to the envelope system. Get neat, 
businesslike envelopes. Let one keep the accounts. 
Then let those who seem to be under the law, and 



148 MISSIONS AND THE CHURCH 

who give less than the tax plan would call for, be 
taxed, but say nothing about tax to the others who 
have caught the spirit of liberality. 

The Very Least and Lowest Rate. I cannot en- 
ter fully into the argument. That would take more 
space than is allowed me. But there is the wash- 
ing of feet in the Old Testament ; we have it in the 
New. There is the passover feast in the Old Testa- 
ment; we have the love feast supper in the New. 
There is the unleavened bread in the Old Testa- 
ment; we have the communion in the New. There 
is the Sabbath in the Old Testament; we have the 
Lord's Day in the New. Many of the teachings of 
the Gospels have been transplanted from the Old 
Testament to the New, with new conditions, new 
surroundings, and new intent. We have the giving 
of the tenth in the Old Testament. It was a law. 
In the New it is at least a tenth. It is not a law. 
It is an inspiration, an ideal, a privilege, an ap- 
proved plan. We ought to begin where the Old 
Testament left off. We ought to begin with at 
least as much religion as they had. We ought to 
go at least as far as they went. We ought to be at 
least as liberal as they were. Yet not by compul- 
sion. It seems to me the thought is unavoidable, 
that we ought to give at least a tenth of our income. 
I have no suggestion as to how to do it. That is a 
matter of detail. Farmer and banker and wage 
earner each should be able to work out the detail for 
himself. The principle is, we ought to give at least a 
tenth. 

Working It Out. When Colgate went into the 
soap business, it was with the determination to give 



LANDLORD AND THE TENANT 149 

a tenth of the gain to the Lord. Of the first dollar 
cleared he gave ten cents to the Lord. Business 
prospered, and it was changed to an eighth, and 
again to a fourth. The business continued to grow, 
and he made it the half; next three-fourths. Later 
he determined to give all the profits to the advance- 
ment of such good work as he might indicate. An- 
other such example: A business man in Chicago 
began by giving his tenth, and keeping nine-tenths 
for himself. He was prospered till now he has re- 
versed it, and keeps one-tenth for himself while he 
gives nine-tenths to the Master. He has caught 
the spirit and the joy of giving. Make money if 
you can, and give the Master his fair share. Why 
should not brethren do business for the Lord, and 
give him systematically his share of the gain from 
the farms and orchards, from the stores and the 
shops, from the mines and the banks and the busi- 
ness companies which they call theirs? 

When Conscience Goes Begging. A man had 
2,000 splendid fruit trees. He was a good Christian 
and successful in business. He wanted to do some- 
thing for his Master, for he had read about an ex- 
periment in setting apart certain fields for the Lord, 
how the Lord took care of them all. So he set one 
tree apart for his Master, and when the fruit ri- 
pened he kept it by itself, and sold it separately, 
and gave the money to the Lord. When I heard 
that, I felt like asking why he did not charge the 
Lord for marketing! That can hardly be excelled, 
except by a whole District which has a regular 
penny collection every Sunday (they call it a penny 
collection, and that is what it really is), and then 



150 MISSIONS AND THE CHURCH 

use all the pennies to buy Sunday-school papers for 
themselves. They ought to have no trouble to keep 
up the running expenses, for that isn't going faster 
than a slow walk! 

A Voice from Kansas. A dear brother, who is a 
deacon and a banker in the West, writes me on the 
subject as follows: "I have been tithing for ten 
years and am much pleased with it. The fairness 
of it appeals to me. The poor man enjoys it as 
much as the rich, and it works no hardship on him. 
I know of one poor brother here who works for a 
living and is raising a family, who tithes his income, 
and he is one of the happiest men in the church, and 
so much enjoys his giving that it makes me feel 
good to see him. He never has the blues, no mat- 
ter how hard up he is. I know of another brother, 
not far from here, who is a widower and a con- 
secrated farmer, who tithes his income, and it is 
surprising to see what interest he takes in missions 
and church work in general. He frequently asks 
me for advice as to where to give that it will be 
most needed and best used. It has been my ob- 
servation that the people who tithe are the best 
church workers both in our church and in other 
churches. I believe the Bible teaches tithing as 
much as many other things we hold sacred, and 
that it should be urged more and more." 

A Voice from Iowa. Another consecrated broth- 
er, who is a business man in the West, writes his 
method of giving : " I plan to give one-tenth of my 
gross income for the Lord's work. This includes 
such items as missions, schools, and all such in- 
stitutions I feel are worthy of my support. I have 



LANDLORD AND THE TENANT 151 

an account for this purpose, and have had for a num- 
ber of years, and my aim is to make it average at 
least that much. I think that the person who does 
not keep a record of his giving is usually deceived 
with the idea that he is giving much more than he 
really does." Suppose from all over the Brother- 
hood such voices should resound. Suppose every 
one of us who wants to be counted as one of God's 
stewards should just stoop to it and learn this lesson 
of giving. What a wonderful time that would be ! 
And yet, some will hold back. Some will lag be- 
hind. Some will fail of the teaching. Shall you be 
one who fails? Shall you lag behind, and so let 
another do double work because of your indiffer- 
ence? 

QUESTIONS 

1. To what extent do you realize that God owns all? 

2. May you keep, may you defile, may you destroy what 
is entrusted to you? 

3. Does God want to get anything out of you? Why is 
so much service and so liberal giving desired from you? 
Are you responsive? 

4. How is it that a feeling of great joy comes into 
one's heart when he has given freely for some worthy 
cause? 

5. Is the offering " on the first day of the week " scrip- 
tural or not? 

6. What is the mistake in giving " once and be done 
with it"? Does the regular gift exclude the occasional 
large one? 

7. Is the plan by which " every one of you " gives scrip- 
tural or not? 

8. How best give "as the Lord has prospered }^ou"? 
Is that according to what you spend, or what you have, 



152 MISSIONS AND THE CHURCH 

or what your earning power is, or a penny every week, or 
spare cash, or what? 

9. Make a list of honest, independent reasons for not 
giving at least a tenth of your income. Now, take the 
other side and refute them, just to see where it leads you. 

10. If you have never given the tenth, be honest with 
yourself and try it fairly and squarely for just a year. 
Please do. 



SUGGESTED BOOKS FOR ADDITIONAL 
READING 

" The Tithe," by Stewart. Winona Publishing Co., 10c. 

" Stewardship," a packet of thirteen booklets. Laymen's 
Movement, 50c. 

" The Pastor and Modern Missions," by John R. Mott. 
Student Volunteer Movement. 

" Ways that Win in Church Finance," by Gregg. Meth- 
odist Book Concern, 15c. 

" What We Owe and How to Pay It," by A Layman. 
Testimony Pub. Co., 6c. 

" Stewardship and Missions," by Cook. American Baptist 
Publication Society. 



CHAPTER XII 

What 100,000 Good People Can Do if 
They Want To 

A Little Preface. I am taking the liberty in this 
closing chapter to discuss certain questions freely 
as they appear to me. I do not expect every one to 
agree with me, but if what I say proves helpful 
either to the individual or the congregation, I shall 
count myself happy. It is an effort to answer the 
question as to what is the best, that God may be 
glorified, and that the kingdom may be established 
upon the earth. We are here, by the grace of God, 
to be all we can and do all we can, in harmony with 
the Word of God, while we live. 

An Intensely Religious People. As a people, the 
Church of the Brethren is characterized as being 
intensely religious, careful in all matters, both with 
respect to our natural as well as our spiritual wel- 
fare. We like to put our finger on the text and then 
do our thinking. We are strong, conscientious, not 
easily moved hither and thither by new doctrines 
that sweep decennially over the country, honest in 
all our dealings, economical and industrious. Our 
habits of simplicity, which are an outgrowth of 
literal interpretation of the Scriptures, lead us nat- 
urally to the healthful thrift which prevails in every 
congregation. We rejoice in the fact of the narrow 

153 



154 MISSIONS AND THE CHURCH 

way. It saves us from much that would otherwise 
prove irksome. 

Two Neighbor Ministers. Two ministers dwelt 
neighbors to each other. Their churches were 
neighbors, too. In the winter both held revival 
meetings, and each gained some of the members of 
the other's congregation. Some time afterwards 
they met. The minister of the more worldly church 
said to the minister of the more spiritual church, 
" Brother, you got some of my members last winter, 
and I got some of yours. But I cannot understand 
why it is you got our best and those we got from 
you — well, there isn't much in them." The minister 
of the more spiritual church replied, " I think I un- 
derstand that. Those who go from us to you, go 
for less religion. Those who come from you to us, 
come for more religion. I have certainly nothing but 
praise for those who came from you to us." They 
went their ways. There was nothing more to say. 
While there is difference between churches, we 
ought to aspire ever to be that more spiritual peo- 
ple to whom others may come who want more re- 
ligion. A spiritual gain is a great gain. 

The Heavenly Home. Our homes ought to be 
real heavenly places. By that I mean they should 
be productive of ideals of strength and kindness and 
goodness. There ought never to be rivalry or jeal- 
ousy or anger there, but joy and peace and love al- 
ways. A town boy's home ought to be the best 
place in town, according to his own statement. A 
country lad's home ought to be better than the 
whole town to him. The family prayers should be 
a delight, cheery, varied, regular, interesting, an 



WHAT GOOD PEOPLE CAN DO 155 

essential factor in the daily home life. And the 
table conversation : I have come to the opinion that 
thoughtless conversation at table from day to day 
does more to destroy a real love for religion than 
all the Sunday-school teachers and preachers can 
create. Criticisms of the church, of the members, 
of church work, of preachers, of missionaries; 
gloomy expressions concerning the general religious 
outlook, occasional remarks concerning the giddi- 
ness of the present-day young people as compared 
to the excellence and sobriety of young people some 
years ago, all the while several pairs of little eyes 
are wide open and as many little ears are taking it 
all in with wonder and surprise — this is awful! It 
seems to me that sociologically the well-ordered ta- 
ble conversation is more important than the daily 
family prayers, though of course the prayers are 
of the greater spiritual import. We must be spirit- 
ually alert three times a day if we would hold our 
children for the church. It is almost a farce for a 
man to talk of his love for the church while he 
raises a family which is wholly indifferent to it. 
Real enthusiasm and deep convictions are wonder- 
fully contagious. 

A Homey Church. The church should be a sin- 
cere reflection of the home. The freedom of the 
meetings, the welcome every time, the concern one 
has for the other, just as we find in the home, the 
ease and naturalness of prayer, the hearty "Amens " 
recurring during preaching and prayer, the warm- 
ing, healthful, missionary spirit, the lingering yet 
awhile after the morning worship, because of love 
one to another and the wish to exchange greetings, 



156 MISSIONS AND THE CHURCH 

all these count wonderfully in creating a homey 
church. If a member step slightly aside toward for- 
bidden paths, he ought not to be regarded with sus- 
picion, but be loved a little more, taken into confi- 
dence a bit, and treated like a little child who gets 
a tumble in the home. A homey church will aim 
constantly to confirm the faith of all, and never per- 
mit doubtful disputations. With plenty of hymn 
books and song books, maps, charts, warmth, com- 
fortable seats, ventilation, and spiritual leadership, 
every church ought to be real homey. 

Our Own Children. It is highly essential that 
every brother and sister whom God has blessed with 
children should bring up those children in the fear 
and nurture of the Lord. It is imperative, if we 
would be what the Lord wants us to be. Count 
now the children in your congregation, children of 
members, between ten and twenty years old, who 
are not yet in the church. In some localities it is 
appalling. It is not so in all. It ought be so in none. 
We are a poor makeshift if we fail to live and to 
preach so as to save our own children. It is useless 
to talk of missions if we cannot do evangelizing in 
our own homes. If the Hindoos, who require the 
child to follow the same trade and the same religion 
as his father, have gone to the one extreme, certain- 
ly we parents, who permit our children to manage 
us and do as they please in matters temporal and 
spiritual, have gone to the other extreme. If you 
never talk of books, and never give the children 
books for presents, their appetite for books will 
not grow. If you dress up your children in the 
latest style, " with rings on their fingers and bells 




South Waterloo, Iowa, Church of the Brethren, Erected in 

1913. 




South Waterloo, Iowa, Church of the Brethren, Erected in 

1868. 




New Sugar Creek Church. 




Old Sugar Creek Church. 



WHAT GOOD PEOPLE CAN DO 157 

on their toes," and tack up pictures of fancy-dress 
women, war vessels and battle scenes about the 
home, do not be surprised when they grow up 
rather fussy, with neither a desire for the simple 
life nor a life of peace. We must hold our children 
or give up the race. 

Looking Which Way? It is a matter of personal 
pride with us that we keep our poor. And that is 
right. We do not turn to the State to look after 
our needy members. We have the means, and can 
do it ourselves. But think a little. We send our 
children to get their education at the expense of the 
State, and very often we carry it so far as to send 
them for higher education to the State normal or 
the State college, rather than to our own colleges, 
simply because it costs less. He who does so — I 
mean he who pays for the upkeep of the Old Folks' 
Home and sends his children to a State college — 
is certainly gifted with a sense of looking backward 
rather than forward. It appeals to me that if we 
can do one thing only, if it comes to a choice be- 
tween the two, while we would very much dislike 
to do it, we would better let the State take care of 
our old people and we look after the children our- 
selves. That is, if we have any regard for the 
future. The old folks will cling to their early train- 
ing, they will remain faithful to the end, but nine 
out of ten of our children will be lost to the church 
if the State trains them. The German Lutherans 
and Roman Catholics make every possible endeavor 
to keep the education of their children in their own 
hands. Our public school system is very good. 
But when it comes to the high school (of course 



158 MISSIONS AND THE CHURCH 

there are splendid exceptions), and the teen age of 
children, I am convinced that if our people were 
wise, half as wise as serpents, while harmless as 
doves, they would send their children, almost at any 
sacrifice, to our own institutions. And we ought 
not to send them for some short course in the hope 
that they may soon be able to make money faster, 
but for that longer and fuller course which enlarges 
the mental horizon and increases the capacity for 
doing good. 

What Is the Difference? There is all the differ- 
ence in the world. A ship that would weather the 
sea needs ballast. In our colleges the religious 
spirit predominates, and the presence of the older 
students more advanced acts as a healthful in- 
spiration to boys and girls in the teen age. The 
game is not in their hands, though they be doing 
the same work as high school students. One of 
our western schoolmen writes me as follows : " The 
denominational school is more needed today than 
ever." The Central Christian Advocate of Feb. 5, 
1913, said in an editorial : " The value of the church 
college was probably never so recognized as it is 
today. The pendulum has swung back to its proper 
place. The church school proclaims the ideal and 
points to him who incarnated the ideal and can re- 
produce it in us. The State universities differ from 
the church colleges. In spite of everything the 
drift in the State universities is towards the break- 
ing of home ties, particularly as regards the preemi- 
nence of religion." It must not be thought that the 
church college is losing out. In 1910 the commission- 
er of education reported 602 colleges and universi- 



WHAT GOOD PEOPLE CAN DO 159 

ties, of which number 430 may be classed as church 
schools. Of these 374 are strictly denominational, 
while 136 " have sterilized themselves into inde- 
pendency so as to get on the Carnegie foundation." 

Our Educational Equipment. Last year over 2,- 
000 students were enrolled in our ten institutions 
of learning. Of these 227 were regular college 
course students. Altogether there are some forty 
buildings. The property and endowment amount to 
about a million dollars. To meet the present need, 
that ought to be doubled almost immediately. It 
ought to be more than doubled in the next few 
years. We have grown wonderfully in the last few 
years, but we ought to continue to grow. The 
school is of inestimable value to the church. Our 
faculties are as good as any in the land, and in some 
respects unequalled. 

College Men and the Church. Our college presi- 
dents and the leading teachers in our schools are 
amply qualified for their work. And what they are 
willing to sacrifice for the cause can only suggest to 
the thoughtful reader the fact of their love for that 
cause. One of them, in answering my question, 
prefaced his reply as follows : " I am not inclined 
to emphasize the sacrifice side of my little part in 
the educational movement in our church. I do not 
seek commiseration, but appreciation and sympathy 
are always helpful. The sacrifice which many of 
our schoolmen are making is missionary in char- 
acter and brings its own rewards. But this very 
sacrifice looks towards bringing about better con- 
ditions, and so if a simple statement can be of help, 
of course always understanding that my name shall 



160 MISSIONS AND THE CHURCH 

not be used, I am willing to make it." I have a list 
of the names of forty teachers whose total earning 
capacity in other institutions is $67,500. They are 
refusing this, and teaching in our church schools, 
where they feel they can do more for the glory of 
God and the welfare of the church. They usually 
have to teach about twice as many hours per week 
as they would in State institutions, but they do it 
willingly. For their work these forty teachers re- 
ceive a total sum of $30,500. Therefore, they are 
giving voluntarily, for the educational interests of 
the church, $37,000 per year. And though they are 
not in the market, sixteen of them actually have 
been offered $26,300. These same sixteen are now 
receiving $12,700. One of these, who now receives 
$1,100, was offered $3,500; another receives $1,000 
and was offered $4,000; another, not included in 
the above, was offered $3,000. He takes nothing 
from the institution, but lives on a small private 
income; while yet another, who could get $2,000, 
receives nothing. Taking another view I discover 
that seven teachers had been receiving $10,300, 
which they gave up to come as teachers in our 
schools, where they now put in more time and work 
harder, receiving $3,780 in return. Not all are 
making such sacrifice. Not all could do so. But 
none of them speak of sacrifice, because their hearts 
are in it. I admire such men. Their work deserves 
hearty support. If we should ask them what they 
want most, they would all say, " More endowment 
and more students and better equipment." A man 
of means could do no better than place a million 
dollars in the hands of the Board of Education, and 



WHAT GOOD PEOPLE CAN DO 161 

another million in the hands of the General Mis- 
sion Board, and do it speedily. 

Money Not the Motive. In many of our country 
churches the preachers look after their own support 
and care for the church, too. With several preach- 
ers to each congregation, with efficient deacons and 
Sunday-school teachers, that can be well done. 
Such men deserve the highest credit for the sacrifice 
they make, which, if equalled by all the membership, 
would work marvels everywhere. Such labor of 
love has a value which cannot be estimated. Cer- 
tainly it cannot be given in dollars and cents. But 
more and more the pressure is upon us to supply 
our congregations with pastors who can give their 
whole time to the needs of the work. Especially is 
this true in cities and towns, where very often it is 
the only possible way to attain the desirable end. 
That such pastors are in the front ranks of those 
who love the church is clearly seen by their willing- 
ness also to sacrifice for the cause. These things 
cannot be given money values, yet for purposes of 
comparison, as in the case of the college men, the 
result of my inquiry is quite interesting. In various 
parts of the Brotherhood I have met at least a score 
of pastors who receive support from their congre- 
gations equal to half, or less than half, their earning 
capacity as teachers in State institutions or as 
business men. Their experience is very similar to 
that of our college men. Both are reluctant to speak 
of it, lest it seem like boasting. They gladly take 
the smaller amount, that they may " do the work of 
an evangelist," and give their whole time and 
strength to it. All honor to the good men who, 



162 MISSIONS AND THE CHURCH 

supporting themselves or being thus supported, 
show their love for God and the church by their 
faithful, patient labors. They are worthy children 
of good, faithful ancestry. 

The Sisters at Work. It is apparent to all who 
have studied the question that our sisters can do 
more in certain lines of church work than the breth- 
ren. There are avenues of approach open to them 
that are hardly open to the men. To say the least, 
when a congregation has several sisters who can 
give their whole time to the work, or when they 
employ one who will give her whole time to the 
work, certain desirable results will follow. Where 
it has been tried everybody agrees. For example, 
fifteen years ago the church at Waterloo had a 
number of members in the city. Sisters Lydia 
Taylor, Eliza B. Miller, Alma Crouse, and Eva 
Lichty, one following the other, were employed as 
workers, somewhat like assistant pastors. The last 
named is there now. And the flourishing church of 
today it is good to see. It might be well to estab- 
lish a deaconess order. Whatever be the way to 
do it, certainly our sisters ought to have a way 
wide open to them for training in such a splendid 
field as this presents. 

Among the Missionaries. Our missionaries at 
first made out a careful expense account, and when 
this was approved by the Board, it was paid. After 
a few years, seeing that we had different inclina- 
tions, and seeing that the plan denied us the priv- 
ilege of giving on our own account, at our own re- 
quest an average was taken, and an allowance fixed. 
Now all the missionaries, men and women, receive 



WHAT GOOD PEOPLE CAN DO 163 

the same, which is a subsistence allowance and a 
furlough home every seven years. A nurse at home 
gets $25 a week. In our foreign field she receives 
that amount per month. The majority of our men 
now in India are college men. That all of our mis- 
sionaries could get more than a livelihood, if they 
so desired, goes without saying. We rejoice that 
we have the qualifications to do the work for which, 
under God, we were appointed. A splendid example 
of missionary spirit was shown not long ago by an 
American missionary in Peking, who receives $1,200 
a year support. A mercantile company wanted him 
to be their general manager in the East, and offered 
him $15,000, increasing to $25,000 a year if he would 
do so. He replied simply : " Gentlemen, I like your 
wages, but the job is too small. I like work of 
vaster proportions. I have the job I want." How 
great is the contrast between such lives, and those 
who never do anything at all for the Master, and 
who yet say they love him! 

A Sad, Dark Picture. Some years ago a brother 
in Mt. Morris was worth $150,000. He had partly 
promised to give the college $1,000, but died with- 
out having done so. All his money went to his 
children (after $1,000 for a monument to himself) 
to help accomplish in them what yet remained to be 
done. Headlong on the downward road they went, 
" blowing it in " and blowing themselves out, till 
not long ago the county court saw the inevitable, 
and so arranged what had not yet been squandered 
that the one family dwelling there could get but 
$10 a week, this to keep them off the pauper list. 
Another case I know, where the father became quite 



164 MISSIONS AND THE CHURCH 

wealthy, but the children did not meet the hope 
of the anxious parents. Both children have gone 
through the divorce courts. The father, fearing 
that his wealth might not be good for his children, 
made a will, to the effect that each of them should 
receive a limited allowance every year, but the 
property should remain intact until twenty-one 
years after the death of the last surviving child. 
Then it should be divided among the natural heirs. 
For the family monument $10,000 was appropriated. 
Another case still (these all from different parts of 
the country) : The brother had no children. He 
was elder of the congregation, and had been so for 
many years. He died wealthy. His will made over 
all his farms to distant relatives. And the church 
throughout the whole community breathed a deep 
sigh, for every member felt keenly disappointed. 
He had often preached to them to love God su- 
premely and adhere firmly to the church. Yet one 
more : A brother minister died. His will left the 
property to his children, according to long-estab- 
lished usage. After a few weeks had passed, his 
sons-in-law had a sign up over a little down-town 
office " Money to Loan." The men could be seen 
sitting in the office with their feet on the top of the 
desk as they smoked imported cigars. The brother 
had worked hard, had preached earnestly about lov- 
ing the Lord and his church, but he was responsible 
for all this, and he was footing the bills. Of course, 
such men as these sons-in-law were not members 
of our church, nor of any other. They had no use 
for the church. But the brother paid the bills. 
The Better, Brighter Side. Great is the cause 



WHAT GOOD PEOPLE CAN DO 165 

for rejoicing that good men are beginning to have 
more wisdom than some have shown in past years. 
I know personally a number who have prepared 
their wills, making the General Mission Board or 
one of the colleges equal heirs with their children. 
Some are now giving in a liberal manner, who ex- 
pect to leave the larger part of their property for 
the work of the Master when they pass away. 
Others are making the transfer while they live, they 
themselves receiving an annuity. And a whole- 
hearted increasing number, " on the first day of 
the week," are giving " at least the tenth." Prin- 
cipally through the liberality and leadership of 
Brother D. L. Miller the Publishing House is in 
the hands of the church. He has given about $72,- 
000 to missionary, educational and philanthropic 
purposes. Brother James R. and Sister Barbara 
Gish gave about $50,000, which enables our ministers 
to receive books as they do. Brother Houser gave 
lands for endowment worth $25,000. A sister in 
Pennsylvania has given many thousands for missions, 
education and church erection. A brother in Penn- 
sylvania, whose good father was liberal before him, 
has given over $30,000, dividing it equally between 
missions and education. He has studied the prob- 
lem. A brother in Illinois, accepting no annuity, 
has given for endowment, for education and mis- 
sions in our church, also to worthy people, not chil- 
dren and grandchildren, altogether more than $58,- 
000, to the present time. He and his continue to 
give. An humble sister has given more than $80,- 
000. She continues to give. Those who give cer- 
tainly enjoy it. A sister in Los Angeles, a poor 



166 MISSIONS AND THE CHURCH 

widow, takes in washing for a living. She carefully 
gives the tenth, and not satisfied with that, once a 
year invites certain orphan children to her humble 
home, and gives them a dinner, paying their car 
fare both ways. Those who give certainly enjoy it. 
There are others who have given less than these 
named, and who are giving now, but when we think 
a bit, what are these gifts of a few compared with 
what might be given by so many? And the need 
so great ! 

If You Have No Children. It is generally con- 
ceded that those who have children should lay by 
something for them, but what about those who 
have no children? Many of our brethren who have 
not been blessed with children have given very 
largely of their means to the church for missionary, 
educational and benevolent purposes. This is far 
better than to leave property to distant relatives, 
who often care nothing for the church, and who 
may spend the money for worldly and sinful pur- 
poses. 

If There Be Children. It is presumed that every 
parent wants to leave a good inheritance for his 
children. This is based upon the supposition that 
the parent has a normally healthy mind, as well as 
several children and some property worth mention- 
ing. "A good name is rather to be chosen than 
great riches, and loving favor rather than silver 
and gold.'* There can be no law regulating the 
amount which a parent can to advantage give to 
his children. Only this: the law of the greatest 
good, both for the children themselves and for the 
community at large. If a parent spend his whole 



WHAT GOOD PEOPLE CAN DO 167 

life in getting wealth, and hoarding it, and then 
leave it all to his children, who know only to get 
wealth and hoard it (or perhaps waste it foolishly), 
he has violated the law of the greatest good and put 
a curse upon his children. There is no lack of 
evidence to prove the truth of this statement. 

A Matter of Choice. The question arises whether 
it were better (1) to leave all one's property to his 
children, dividing it equally among them, or (2) to 
leave all one's property to his children, dividing 
it unequally and giving more to those who are 
worthy and less to those who are unworthy, or (3) 
to give liberally for the greatest good and leave to 
the children only a reasonable amount, the same to 
all. The first does not take God into account at all ; 
the second leaves God out, as well as creates jeal- 
ousy among the children; while the third contem- 
plates the glory of God and meets the approval of 
all good people, children or not children, but would 
likely be objected to by unworthy children, whose 
objection is least worth taking into account. 

The Law of the Greatest Good. He that careth 
not for his own is worse than an infidel. But he 
that careth only for his own, is he not worse than 
two infidels, especially if he say that God is his 
Father, that the Father cares for him and for all 
men, that he has his Father's good spirit in him, 
and that he hopes to go to heaven when he dies? — 
and more especially if his own have none of their 
father's good religious spirit in them? Many good 
people argue that the ties of the spirit are stronger 
than the ties of blood. They either should quit 
theorizing in this fashion, or else live up to it. 



168 MISSIONS AND THE CHURCH 

The greatest good will benefit many and not be 
confined to one's own. In the final analysis the 
flesh must yield to the spirit. Imagine 100,000 good 
people using their finances wholly for the greatest 
good. How can a good man continue good and be 
wholly blind to the greatest good? The greatest 
good should be the common thought of all. 

Keeping in Touch. Very often, from business 
necessities, brethren find themselves wholly isolated 
from the church. If every isolated member were to 
abide by the simple rule of setting aside a portion of 
his income, much or little, preferably a tenth, and 
sending part of it regularly for the mission and edu- 
cational interests of the church, and using the re- 
mainder for the greatest good of the community 
in which he finds himself, he would not only not feel 
so isolated, but even become the center of a grow- 
ing religious spirit where he is. And by this para- 
graph I, a missionary, one accustomed to isolation, 
want to make a special appeal to all who are iso- 
lated, that you keep in touch, and work it out in 
just this fashion. There is neither reason that you 
should lose the church you love, nor that the church 
should lose you. 

Too Much Soliciting for Money. Sometimes a 
good brother has an idea that we have too much 
soliciting these days; that there are too many de- 
mands for money. I never met one who is a real 
liberal giver who said that he felt so. But getting 
around among the churches the past year I have 
come to know that not a few of our people are giving 
more to other interests than to the interests of their 
church. It seems to me that 100,000 good people 



WHAT GOOD PEOPLE CAN DO 169 

would do wonderfully well to be interested in every 
good movement, but give their principal gifts to 
their church and its interests, and that, too, without 
being solicited. But if they fail to give without be- 
ing solicited, then go after them. If three fail to 
get it, then let four try it. The thing is to do the 
work. If you do not want your cow to go dry, 
keep milking. 

Cause for Rejoicing. The growth in our Brethren 
Church in the last thirty years has been almost 
phenomenal. About thirty years ago the General 
Mission Board was holding its first sessions. They 
were organized at Dayton, and were glad when a 
year's income was $3,000. How we have grown 
since then ! Practically there were no District Mis- 
sion Boards. There were only two colleges in the 
Brotherhood. The Publishing House was a small 
private enterprise. Now we have ten schools, sev- 
eral with splendid reputation. Now we have forty 
District Mission Boards, some of them doing more 
than the General Board was doing then. Now the 
Publishing House, at Elgin, owned by the church, 
sends forth religious literature, 88,000 copies week- 
ly, 22,500 copies monthly, 94,000 copies quarterly, 
and over 50,000 Conference Reports, Almanacs, etc., 
annually. Of every book sold the profits are given 
to missions. The General Mission Board's receipts 
are upwards of $100,000 annually. They have some 
sixty missionaries in foreign fields. They also send 
out millions of pages of tracts, sent 1,381,336 last 
year. Conference collections keep increasing.* We 



♦See Appendix I. 



170 MISSIONS AND THE CHURCH 

can well rejoice, but this is only the beginning. 
Greater things must follow. 

The General Mission Board. Sometimes good 
people get an idea, from such a statement as that 
given in the preceding paragraph, that the Board 
has plenty of money, and puts out at interest what 
is left over each year. That is a serious mistake. 
Last year there was a deficit of several thousand 
dollars. The budget for India for next year is much 
higher than ever before. If congregations of good, 
kind-hearted people would wire the Board Secretary 
at Elgin, and make inquiry concerning men who 
come among the congregations, telling pitiful stories 
and raising money for themselves, they would easily 
save themselves from occasional embarrassment. 
And if they would take an offering on such occa- 
sions, give the man two or three dollars for his lec- 
ture, and send the balance to the General Board, 
better results would follow all round. 

Keeping Records. It appears to me that every 
congregation ought to keep faithful records,* both 
statistical and fiscal. That means two separate, 
complete records. Personally, I dislike doing that 
kind of work, but I am always exceedingly glad 
when I have done it. The records speak. If a 
church succeed or if it make a failure, a study of 
faithful records will help solve how it came about. 
We must study to avoid failure, as well as to gain 
success. If every congregation were to prepare and 
keep such records, and the District Conference 
Minutes were to publish them, as several are now 



*See Appendix J. 



WHAT GOOD PEOPLE CAN DO 171 

doing, and then all the congregations report on the 
same general plan, we would all find it very inter- 
esting. There would be some surprises, but to the 
profit of all. It seems to me whenever any one can- 
vasses a congregation for missions or for schools, 
or for any other purpose, the sum total should be 
reported to the elder or treasurer, and included in 
the year's giving, according to its classification. It 
is simply a matter of good business. 

Ice Cream and Missions. Last summer I was in 
a quiet little town for a while, and inquired of the 
four churches and six ice cream saloons the extent 
of their business. The ice cream sales amounted 
to $250 a week, and the total receipts by the four 
churches were $102 a week, of which $33 was for 
missions, more than two-thirds of the mission money 
being given through one of the four congregations. 
Listen : Two hundred and fifty dollars for ice cream 
and $33 for missions. I am fond of ice cream my- 
self, but it seems to me that our giving for missions 
ought not be so entirely frozen out by our appetite 
for ice cream as the figures indicate. 

The Envelope System. The system of offering 
what one wishes to give, " on the first day of the 
week," in sealed envelopes, is productive of the 
greatest good. A congregation on adopting the en- 
velope system reported as follows : First quarter, 
sixty-five members, using the envelope, gave $68.02. 
The remaining 235 gave $52.90. The second quarter, 
ninety-two, using the envelopes, gave $104.32, and 
208, not using, gave $57.26. And the third quarter, 
those using the envelopes averaged weekly 10 cents 
per member, while those not using averaged weekly 



172 MISSIONS AND THE CHURCH 

a little more than one cent per member. Good col- 
lection envelopes, and the plan well directed, will 
certainly help in financial matters.* 

Tables on Giving. In the appended tables several 
special collections had been taken for the erection of 
buildings. Annual tables might show that special 
efforts of some kind were made every year. For 
this reason, in the list of churches where colleges 
are located, I have secured the figures for two years 
each. Also, in making distinction between town and 
country churches, I found it a little hard to draw 
the line. Waynesboro is a town church, with many 
members living in the country. South Waterloo is 
a country church, with many members living in the 
town. But the interesting part of every table lies 
in the per capita gift. As a missionary, I feel that the 
amount given per member by some congregations 
is quite below what might be called par. It strikes 
me that congregations would do well at the end of 
the year to plan for the next year, and make a sort 
of budget, agreeing on what it would try to raise 
during the year, and then go ahead of the budget if 
possible. 

Country Churches.** For the most part our con- 
gregations are in the country. From the country 
we have been developing town churches. In North- 
ern Illinois, during the last twenty years, ten town 
and city churches have been established, and for the 
most part peopled from rural and town congre- 
gations, and yet there are 34 per cent more mem- 
bers in these rural and town congregations than 



*See Appendix K. 
**See Appendix D. 



WHAT GOOD PEOPLE CAN DO 173 

there were ten years ago. But it is a fact that in 
this same District not one new rural congregation 
has been organized for thirty years. One of the 
Mission Board Secretaries of an old mission society, 
writing from Boston, says it is their experience that 
the country churches furnish the men for the mis- 
sion fields of the world, while the city churches 
supply most of the money. The congregation at 
Sugar Creek, Ohio, gave $4.11 per member, and that 
at Prairie City, Iowa, gave $4.66 per member for 
foreign missions. If this were the record of 100,000 
good people they would be giving annually $466,000 
for foreign missions. This is entirely possible for 
us. Or, if we should go at it like the Bethel church 
out in Nebraska, we would have for all purposes 
$2,170,000 annually for the Master's work. 

Town Churches.* The towns mentioned in the 
list are of not more than 10,000 population. The 
churches are for the most part composed of people 
who live in the town and those who come in from 
the surrounding country to attend services. Many 
of the members have one time lived in the country, 
but are now making their homes in the towns, hav- 
ing moved in to live a retired life or to get better 
school advantages for the children. Some of these 
churches are supporting pastors ; some are not. 
Some have a plan of special days for special offer- 
ings. Others take the first Sunday of every month 
for missionary offerings. Some make the thirteenth 
Sunday of each quarter a special day. Others give 
regularly " on the first day of the week." The plan 



♦See Appendix E. 



174 MISSIONS AND THE CHURCH 

that works best results is the best plan for you. 
The most interesting comparison will be found be- 
tween the per capita gifts in the several tables. 

City Congregations.* In the city the problem is 
not greatly different from what it is in the country, 
only this, that a pastor must be supported. In the 
local expenses of city congregations, therefore, the 
support of pastors is always included. The pro- 
portionate giving of the city members is very inter- 
esting. Several congregations have the plan of 
turning over all offerings of Sunday-school, birth- 
days, Young People's and Sisters' Aid Societies to 
the mission work of the church, and then paying all 
running expenses from the church treasury. It is a 
plan that works well. If all the congregations were 
giving like the congregation we call the little mother 
church there would be a million and a half every 
year. And yet Germantown congregation is far 
from being wealthy. A city congregation should 
have its mission churches and mission Sunday- 
schools just as soon as ever it can have them. 

Churches Where Colleges Are Located.** In this 
list the students who are transient are not given in 
the totals of membership. When this is mentioned, 
it is quite fair. A letter explaining the liberality of 
one of these says : " Perhaps the chief reason we 
give as much as we do is simply because our elder 
has an abiding conviction that none of us is likely 
to give too much or too often." I consider that our 
schools are focal centers of the future church. 
Would God that every student would catch the in- 



*See Appendix F. 
**See Appendix G. 



WHAT GOOD PEOPLE CAN DO 175 

spiration, not only to give of the little which he 
may now have at his disposal, but give himself dur- 
ing the years of his preparation, for the greatest pos- 
sible service open to him! 

Denominational Comparison.* In this table we 
may see ourselves as others see us. There is no 
reason why we should not walk right to the front 
in the matter of liberal giving, and in foreign mis- 
sion work, but we are yet a long ways off from what 
what I consider our natural place. We are growing 
at a rapid, healthful rate, and we want to grow. 
Last winter I was waiting for a street car, and asked 
the druggist if he had any post card pictures of the 
church down in the country. He said he had none, 
and asked me if I belonged there. I said I did, and 
that I had been down there lecturing on missions. 
I told him I had been eighteen years a missionary 
in India. I told him that our church was giving 
more per member than the Disciples, more than the 
Lutherans, more than the United Brethren, when he 
spoke up, "I'm a Lutheran." I said, "Are you? 
Then our people are giving more than twice as 
much as yours." And we had a pleasant conversa- 
tion. When the trolley came, he said, " Well, you 
people are a little slow to take hold, but when you 
do take hold, you generally get ahead of the rest 
of us." 

Doing the Work. One day in 1908 the Methodist 
Church waked up to the fact that there were 2,800,- 
000 children aged from five to eighteen in the 
schools of the Far Western States, and that fewer 
than 800,000 of these were attending a Protestant 

*See Appendix H. 



176 MISSIONS AND THE CHURCH 

Sunday-school. They had no Sunday-school Secre- 
tary, nor were they spending a dollar for that kind 
of work. Then came the awakening. They now 
support twenty-six Sunday-school Secretaries, who 
spend all their time in the work. In less than four 
years over 1,000 new schools have been organized, 
and from these schools 180 new Methodist churches 
have been organized. 

The Sunday-school Age. This is a day when the 
Sunday-school counts for something. Between 85 
and 90 per cent of our present increase in church 
membership comes through the Sunday-school. In 
the United States today the Sunday-school, with 
its 14,392,194 enrollment and 150,455 Sunday- 
schools, has just reached every fifth person whom it 
is possible to reach. Here is the greatest oppor- 
tunity. Here is the open door for home missions. 
If our 100,000 good people would share up with 
others and do only the share which falls to them, 
they would push right out in the Sunday-school 
work till every scholar would become five scholars 
and every Sunday-school would become five Sun- 
day-schools. 

A Problem of Leadership. A good brother from 
a splendid congregation writes me as follows : " I 
hardly know how to answer you, for we feel that the 
work might have been much more successful. We 
found a divided church, each faction working for 
supremacy. We took neither part, we knew no 
pets, neither did we become the pets of any one. 
We kept moving forward, trying to do our duty 
as pastor and leader. When the majority of the 
church realized this, that we had only the good of 



WHAT GOOD PEOPLE CAN DO 177 

the cause in view, they fell into line and helped 
push, so today we have a united body working for 
the advancement of Christ and the church. And, 
Brother Stover, you know that God delights to 
assist the united effort of his children. We have 
a wide-awake Sunday-school, a very good Christian 
Workers' Meeting, an active missionary committee, 
a temperance committee, a working Sisters' Aid 
Society, and an able and willing official board." 

A Whole District at Work. If — too many of us 
just unhitch our horses and tie to that post. If — a 
whole District were to give itself faithfully to the 
possible work, even as some of the congregations 
have been doing, what a wonderful District that 
would be! The Waterloo congregation has given 
four missionaries and $26,000 to the foreign field in 
the last eighteen years. Elizabethtown congrega- 
tion has given about $35,000 for education in the 
last twelve years. Grundy Center congregation has 
given for missions, education and endowment at 
least $50,000 in the last twenty years. Franklin 
Grove congregation has given over $65,000 for en- 
dowment and education in the past sixteen years. 
Activity on the part of all is entirely possible. But 
those who are leaders must teach those who follow. 
It is a problem of leadership. It seems to me a 
District of twenty rural congregations ought to be 
able to find unchurched rural localities and have 
scores of Sunday-schools in schoolhouses and else- 
where, and organize one or two new churches every 
year. Unless we keep growing, we are on the way 
to sure failure. 

The District Mission Board. Altogether we have 



178 MISSIONS AND THE CHURCH 

some forty different District Mission Boards at the 
present time. Rather than multiply Boards, it seems 
the part of wisdom to give more work to these al- 
ready on the field. They can do it. The present 
status of the District Board is about the same as 
that of the General Board a number of years ago. 
They ought to know their field, and feel responsible 
for it. In the interest of the District mission work 
a member of the Board, it seems to me, should visit 
every congregation in the District at least once a 
year to stir them up and keep them posted. And 
the District should uphold their Board when it is 
willing to work, and if not willing, then elect other 
men just as soon as it can be done. I believe that 
in general the District Mission Board has not yet 
found itself. 

The District Board Chairman. This good brother 
ought to be one of the hardest worked men in the 
whole District. If he fail to catch the idea, get 
one who will catch it. He ought to know the pulse 
of every mission in the District, and visit them with- 
out being invited to come. His visit would not 
mean to make demands, but to give counsel, to in- 
spire, to encourage, to enthuse, to strengthen. He 
is by virtue of his office a kind of District Superin- 
tendent. He ought to be able to see a few years in 
the future and very effectually help the Board to 
decide where to make the next effort for evangelism 
among the unchurched of the District. And if he 
could visit all the congregations, he would be able 
to get a most valuable insight into the situation. 
Some one ought to know the whole field. It nat- 
urally falls to the chairman to know. The secretary 



WHAT GOOD PEOPLE CAN DO 179 

or District Evangelist might know. But it is es- 
sentially the part of wisdom to know. 

The District Board Secretary. The District of 
Nebraska has wisely, it seems to me, decided that 
the work of the Sunday-school Secretary, the Mis- 
sion Secretary, and the District Evangelist should 
be put into the hands of one man, and that man give 
his whole time to the work in hand. Now were 
that man also secretary of the District Mission 
Board, it seems to me it would be complete. He 
should have two tables, one financial and one statis- 
tical, for exhibit at the District Conference, show- 
ing just what the activities of each congregation 
have been during the year past. He, with the chair- 
man, should know what ministers in the District 
are open to transfer, or who wants opportunity for 
preaching, or who is holding back the work. He, 
with the chairman, should know the land values, 
too, and be able to tell members who may be seek- 
ing homes where they had best go. He would be 
the one to advise, both as to land and the church. 
In Michigan, last winter, I learned that the Board 
is often embarrassed by Brethren locating at a dis- 
tance from any church, and then writing and asking 
for a preacher, when they could have purchased 
near to a church just as good land on just as favor- 
able terms as they found in the place of their isola- 
tion, where they went, not knowing. Thus the 
secretary could become a sort of unpaid coloniza- 
tion agent, who the home-seeker could surely know 
was not making money out of him, and in whom all 
confidence could be placed. 

Called to the Ministry. A new man is called to 



180 MISSIONS AND THE CHURCH 

the ministry. It seems to me it would be very- 
helpful to him, if he wants to make the most of 
himself, to write to the Board Secretary of some other 
than his own District, or perhaps better still, to the 
Secretary of the General Board at Elgin, and ask him 
what congregations he should see in order to get the 
best idea of a working church. Then go and see. Be 
present at church services, at the Sunday-school, 
prayer meeting, and if possible a council meeting. 
Arrange all beforehand. Take time and visit sev- 
eral flourishing congregations. There's nothing like 
it if you would enlarge your horizon and shape up 
for the best work you can do. 

Very Busy Preachers. Every preacher ought to 
preach every Sunday somewhere. Not to do so is 
to run the risk of growing rusty, as well as to lose 
one's grip of the fact that the fields are ready for the 
harvester. In a few localities I have found that 
from ten to twenty of our ministers, convenient- 
ly located, get together once a month to discuss 
general church work, religious problems, and such 
matters as pertain to the kingdom of God, and to 
pray together. It is a splendid plan, capable of 
large development. 

An Ideal Deacon. We have fully as many dea- 
cons as preachers. Most probably there are more 
deacons. I found an ideal deacon last year. There 
are many I failed to find, but this one was retired 
from the farm, lives in a small town, keeps a horse 
and buggy, and gives his whole time to church 
work. He visits the sick, he knows the needs of the 
poor, he presses the point on missionary giving, he 
solicits all the members to give regularly, he gives 



WHAT GOOD PEOPLE CAN DO 181 

more than a tenth of his own income and lives eco- 
nomically that he may have still more to give. It 
does one good to think of such deacons, whose good 
wives equal them in all they would do for the Mas- 
ter. 

Tent Meetings. In some Districts the brethren 
own a tent and keep it busy during the summer sea- 
son. The result of such tent meetings, held here 
and there in towns where there is need for preach- 
ing, or where there may be an opportunity of es- 
tablishing a church, is very good. Groups of helpers 
can easily be found, for many are young people who 
would enjoy something of that kind to do in the 
summer season. 

Local Missionary Committees. One such com- 
mittee in every congregation proves a source of 
great strength, if they work. Theirs is to create 
sentiment and foster a healthful missionary spirit 
generally. To get missionary pamphlets, pictures, 
post cards, charts, books in all homes, is a part of 
their opportunity. Scores of things may be done, 
besides helping in matters financial. 

Mission Study Classes. In many of the churches 
mission study classes have been doing very profit- 
able reading. After a book is read and studied, a 
few congregations wisely get up a program, review- 
ing the book, with essays, recitations, and discus- 
sions relative to the subject matter. Thus the whole 
community is drawn together, and all get some of 
the blessing which has been the enjoyment of a few. 
Debates would be splendid, I think, on such ques- 
tions as : " Resolved, That home missions demand 
more from us than foreign missions " ; " Resolved, 



182 MISSIONS AND THE CHURCH 

That Mahomedanism gives a greater challenge to 
our Protestant Christianity than anything else at 
the present time " ; " Resolved, That Adoniram Jud- 
son made greater sacrifice than Father Damien " ; 
" Resolved, That Francis Xavier did more for the 
Roman Catholic Church than Ignatius of Loyola " ; 
" Resolved, That Joseph Smith was a conscious im- 
postor from the beginning " ; " Resolved, That South 
America presents greater opportunities for mission 
work than Russia," etc. 

Students During Vacation. Years ago I can- 
vassed for views in Minneapolis. I made a suc- 
cess of it, but meanwhile often found myself wishing 
for experience in gospel work. It seems to me that 
students during vacation could often go out under 
the District Mission Board for evangelistic work, 
as some have done, or if they wished canvassing, 
write the Secretary of the General Mission Board 
and inquire if there is not such work that could be 
done which would be for the Lord and his church. 
The Adventists are alert to this plan. The Mor- 
mons send out their thousand new missionaries 
every year. Why should the zeal of these eclipse 
our zeal? Why should not every student, both in 
school and during vacation, do some special kind 
of Christian work before he gets through college? 

Student Volunteers. In several of our colleges 
are groups of volunteers who have taken the pledge 
for foreign missions. It reads : " It is my purpose, 
God willing, to be a foreign missionary." This 
means that unless Providence hinder through ill- 
ness or any other real reason, the signer will most 
probably get to the foreign field. But suppose one 



WHAT GOOD PEOPLE CAN DO 183 

take the pledge, and then, after every honest en- 
deavor to go, he fail to do so, has he lost or gained? 
By all means he has gained, for it is better to try 
and not get to go, than not to try at all. Besides, 
all preparation for the foreign field will stand one 
well in hand for work at home. It seems to me 
that every school should have its live class of vol- 
unteers, but more than this, every congregation 
should have several volunteers, if our 100,000 peo- 
ple mean to do what they can as a missionary 
church. 

Junior Volunteers.* At a recent missionary meet- 
ing there were ten volunteers, among whom were 
four between the ages of nine and sixteen. The 
pledge is the same, the thought is the same, the 
desire of a good heart is the same, only, the heart 
of the junior is more tender. Why should not ev- 
ery Junior Sunday-school Class have its Junior Vol- 
unteers? Why should not every home in which 
there are children aspire to have a Junior Volunteer? 
What, a whole family of children, and not willing 
that one should volunteer for the world-wide serv- 
ice of the Master? There must be some misunder- 
standing somewhere. 

Home or Foreign. We think of the world field. 
There is so much to do at home! There is so much 
to do everywhere! But when we forget our own 
personal, selfish natures, and catch a glimpse of the 



*If Junior Volunteers will write to the Secretary of the 
General Mission Board at Elgin, signing the pledge, and 
giving their full name, age, and address, it can easily be 
arranged so that they receive one letter from India and one 
from China every year till they are sixteen, till they are 
juniors no longer. I will do my part in writing such a letter 
annually. 



184 MISSIONS AND THE CHURCH 

whole world field, just a little glimpse of it as God 
must view it every day, then it appeals to me that 
the field of the greatest opportunity and the greatest 
need is the field to enter first, if at all possible to go. 
There are reasons for not going. There are home 
ties, there are home interests, there are home aspira- 
tions. But in the light of heaven, if you can go to 
the foreign field, if there is nothing that God would 
sanction as a hindrance to your going, then ought 
you not to go? But if you can not go, and can in 
any way help the other one who does go, are you 
giving that help? And if, of 100,000 good people, 
those who stay at home would all give such help, 
how interesting the great work would be ! 

The Master's Wish. In going or staying, in giv- 
ing or keeping, there ought to be one perpetual 
prayer of the saint. It is not the prayer of the sin- 
ner. The sinner's prayer ought to be, " Lord, have 
mercy on me." But this other prayer is different. 
It ought always to be, " Lord, not my will but thine 
be done." Our 100,000 good people ought to live, 
not in harmony with their own wishes, but in har- 
mony with the wishes of him who called them. And 
we will do it, if we are a peculiar people whose 
peculiarity lies in the fact that we are zealous of 
our good works. 

If We All Get Busy. I like the way a brother in 
Iowa has put it. He is a merchant, but says his 
first concern is to advance the kingdom of God. 
It seems to me that ought to be the heartful thought 
of every one of us. Our first concern is with the 
kingdom of God. It will not be otherwise if we 
catch the spirit of missions. It will not be other- 



WHAT GOOD PEOPLE CAN DO 185 

wise if we get the mind of the Master. I under- 
take a business venture, that I may have more for 
the work of the Lord. Why not always think of 
business so? Why not join hands with him in 
everything? Suppose we all give our tenth. We 
ought to be as good as the old-time Jews. Our 
regular giving should not be in proportion to our 
wealth, but in proportion to our income. Count 
100,000 good people with an income of $3 a week. 
That is a very low estimate. A tenth of $300,000 
would mean $30,000 weekly, or $1,560,000 annually 
for our Lord. It costs us on an average somewhat 
more than that much to live. Our income is more, 
certainly. But if all would give, as some are now 
giving, there would be a million and a half dollars 
a year. Yet not all will do it. Of course not. Some 
will hang back. Those who live close to the Master 
feel in this, as in other matters, that they must do 
their utmost so as to make up somewhat for the de- 
ficiency caused by those who lag behind. Do you 
lag behind in anything? Do you help to make up 
for those who do? 

A Tremendous Surprise. If our 100,000 good 
people were to give a tenth of their income, that 
tenth would support 10,000 of our good people, who 
in turn would be able to give their tenth also for 
the Master's use. Giving a tenth, ten men support 
one, you know, and they all live on the same basis. 
Herein is the surprise, what we can easily do in 
contrast with what we are doing. Think of it! 
Ten thousand workers giving their whole time to 
the work. Have we 2,500 preachers in the United 
States? Support them all. Support their wives as 



186 MISSIONS AND THE CHURCH 

workers, too, and put a single sister as a worker in 
each congregation. Send 600 to India, 600 to China, 
600 to Africa, 600 to South America, 100 to Russia, 
100 to other parts of Europe, take 100 of the wisest 
and strongest for college staff, fifty for the Publish- 
ing House, fifty for District Mission Board Chair- 
men, fifty for Mission Board Secretaries, and yet 
there would be 1,250 on the reserves to fill up the 
gaps when any of these would fall on the battlefield. 

Time Up, but No Steam. I fancy I see a great 
ship. All is in readiness, the crew are in their 
places, the passengers are aboard, the time is up. 
The signal is given, the whistle blows, but she fails 
to move. Inquiry reveals the fact that the steam is 
low. Why is the steam low when there are men and 
coal and all that is needed? Only one answer: 
" The fire burns low." And until the fire burns, 
there can be no steam, and until there is steam they 
will just lie there in harbor and wait. That seems 
to me is the plight of the church at the present time. 
The fire burns low. I say it again, the fire burns 
low. We have the Word of God. We have the men 
and the means. We have bright boys and girls. 
We have sturdy character. We have good health. 
But the fire burns low. Some are guilty of saying 
that, since the ship has lain in harbor this long, 
why set sail into deep waters now? They think we 
are safe in the harbor where there comes no storm 
and where the waters are shallow. But we'll never 
get anywhere if we fear the deep waters, or spend 
our days in idleness. 

A Question of Life or Death. We might as well 
face the issue. We had better get to work with a 



WHAT GOOD PEOPLE CAN DO 187 

zeal that is worthy of us or quit talking. It is no 
use dodging the issue by saying, " I believe in mis- 
sions as much as anybody, but am opposed to them 
as carried on at the present time." It is no use to 
say, " In due time God will accomplish the preach- 
ing of the Gospel to the whole world," while we 
stand in our own light and say that the time has not 
yet come. Excuses are not wanted. It is the 
healthful work that counts. The Baptist Church 
divided on the subject of missionary work less than 
100 years ago. It was about evenly divided. At 
the present time the anti-missionary Baptists in 
New Jersey in some localities have so dwindled 
down that they have scarcely enough men to hold 
the church property. In Ohio in 1836 the nineteen 
nonmissionary Baptist churches excluded the six 
who had the missionary spirit. Now the nineteen 
antis have become five, while the six missionary 
Baptist churches have become sixty-five, with over 
7,000 members. In North Carolina in 1840 the antis 
were 12,000 and the missionary Baptists numbered 
24,000. After fifty years the anti-missionaries were 
still holding their own at 12,000, while the mission- 
ary Baptists had reached 300,000. The missionary 
Baptists of the United States number about 4,000,- 
000 now. 

The Essential Increase. Why should we concern 
ourselves about increased numbers? Why should 
we not prefer to be a little flock, whose principal 
thought is to be separate from the world? The 
church is like the family. Just as soon as little ones 
cease to come into a family, that family enters upon 
the first stages of disintegration. There may be 



188 MISSIONS AND THE CHURCH 

better order where there are no little ones, but there 
are surer signs of longevity where the number of 
children is always increasing. The church is like 
the family. As soon as the church ceases to grow 
it enters upon the first stages of disintegration and 
decay. The time is simply a matter of divine arith- 
metic. 

If We But See. Every plant and bush, every 
flower and tree tries faithfully not only to reproduce 
itself but to increase. The animal world also seeks 
to reproduce and increase its kind. Every home 
that is normal has a natural love for children. If 
we fail to catch the missionary spirit from the Bible 
itself, perhaps we can do so by an honest view of 
nature. If then we fail to catch it, perhaps the 
Mormons will teach us, or perhaps the Roman 
Catholics. If then we still fail to see, what can we 
say when confronted by Mahomedanism, that tre- 
mendously zealous anti-Christian missionary reli- 
gion? Our 100,000 good people ought to do won- 
ders in the world. We can, if we but see. 

Just Among ourselves. I have asked several per- 
sons, and it is a frequent guess that the Old Ger- 
man Baptist Brethren number at the present time 
about half as many as they did some thirty 
years ago. They are opposed to missions and edu- 
cation, opposed to Sunday-schools and prayer meet- 
ings. I love the Old Brethren, but in these matters 
they have struck the wrong trail. Any nonmission- 
ary Christian body, by very virtue of the case, must 
go down to a premature grave, because it so largely 
misses the spirit of Christ. And as to our very own 
selves, brethren, we must awake to greater conse- 



WHAT GOOD PEOPLE CAN DO 189 

cration and greater faith, greater activity and great- 
er sacrifice for the Master's work, lest we, also, be 
found wanting. We must justify our existence by 
our love for truth, coupled with our missionary en- 
thusiasm, by the consecration of ourselves and our 
children, even of all our wealth, to the service of our 
Lord and Master. Then it will be well with us. 
And the Lord will get the glory. 

If We Love Our Fellow-men. If we love our 
fellow-men more than any other people, we who 
have such a good religion, we ought to be alert to 
the good of mankind throughout the world, more 
than any other people. The problem is not to save 
the church, but to save the people. It will not do to 
say that we love our fellow-men while we never do 
anything for them. If we fail to love our fellow- 
men, even as we love ourselves, then we are ungod- 
like, for he causeth his rain to fall upon the unjust 
as well as upon the just. If our 100,000 people 
really love their fellow-men, as the Lord loves them 
and us, some things will happen the next few years 
that will be worth recording. 

If We Love Our Church. " Of course, you peo- 
ple have no missionaries in heathen lands, have 
you ? " How often has such a remark greeted our 
ears! And when we can answer that we certainly 
have, that our work there is growing, that we are 
preparing to enter other fields, what an increased 
respect for our church the questioner receives in 
spite of himself! Good people have a high regard 
for a church that is really making a record in mis- 
sion work. If we love our church, and if we would 
have other people regard her kindly, and listen to 



190 MISSIONS AND THE CHURCH 

her message, we must so labor that she will be un- 
questionably a missionary church. If 100,000 good 
people really do love their church, they will be con- 
tent with nothing short of its being emphatically a 
missionary church. 

If We Love Our Lord. " Of course, my children, 
you have sent messengers of my Gospel to the ut- 
termost parts of the earth, haven't you? " If these 
were the words of the Master, as he spoke to us 
some day, as he pointed to his own life, as he 
pointed to the acts of the apostles, then how glad 
would we be to say, " Yes, Lord, and we know thou 
art working with us, because of what is happening 
there." If our 100,000 good people really love their 
Lord they will enter into sympathetic relationship 
with him, they will share his anxiety for the sal- 
vation of the whole world of people. And they will 
be a missionary church without fail. 

Prayer. Gracious Heavenly Father, we raise our 
hearts to thee. The field is so great, and the work 
so pressing, that we know not what to do first. As 
we are thy little children, and thou art our great, 
loving, Heavenly Father, do thou have mercy upon 
us, and teach us. Save us from covetousness, indif- 
ference and formality. Bless our children. Make 
them more than we have been to thee. Incline our 
hearts and theirs, that we all may love thee more, 
that we all may walk more in harmony with thy 
precepts, and more perfectly live our lives in accord 
with the perfect life of our Savior, Jesus. As thou 
dost see the whole world, help us to see it. As thou 
dost regard the whole world, help us to regard it. 
As thou dost feel concerning all the darkness and 



WHAT GOOD PEOPLE CAN DO 191 

all the ignorance and all the sin in the whole world, 
help us to feel. All we have and all we are we owe 
to thee. Grant that we may be wholly yielded to 
thee, ourselves and all we call our own, to be used 
as thou wilt, for the greatest good, anywhere in the 
world, as long as we shall live, through Jesus Christ 
our Lord. Amen. 

QUESTIONS 

1. If yours is one of two neighboring churches, which is 
more spiritual, yours or the other one? What makes you 
think so? 

2. Are your church and your home corelated at all? In 
what ways? 

3. How are you growing the desire for the simple life 
and for the life of peace within your children? Are they 
in the church? 

4. Is it better to look forward or to look backward? 
What is the difference between the two? How do the 
different views affect us differently? 

5. Give as many reasons as you know why a member 
of the church should effectually stand by his own church 
schools. Do you do as much for the church as our col- 
lege men do, who make the schools what they are? 

6. Does missionary sacrifice appeal to you? How do 
you think your life appeals to the missionaries who make 
the sacrifice you admire so much? 

7. How are you spending your money? Or, are you 
covetous, getting all you can and keeping all you get? A 
covetous man may hold up his head in the church here be- 
low, but how will he do in the kingdom above? 

8. Have you children? Are they walking in your foot- 
steps? Is this a credit or a disgrace to you? Do you 
expect your children to be better than you? 

9. If all the 100,000 members were like you, would the 
church be better or worse? Would it be much of a 
missionary church? 



192 MISSIONS AND THE CHURCH 

10. If all the congregations were doing only as much 
as yours, would it be better or worse for the whole 
Church? Is your congregation really missionary? 

11. If you are not doing more for your fellow-men than 
they are doing for you, are you not a kind of negative 
quantity? 

12. Is it better to sit down and rest and wait and watch 
for the coming of the Lord, or to be out gathering in the 
sheaves, while He tarries? 

13. Where is a ship more beautiful, plowing through 
the open sea, or lying idly in the harbor? 

14. If the Great First Work of the Church is not Mis- 
sion Work, what is it? Upon what do you build your 
answer? 

15. Which family is more happy, the one with a goodly 
number of children and consequent irregularity and noise, 
or the one with no children but everything regular and in 
order? Is the family like the Church? 

16. Do you let your light shine before men, so that they 
may see your good works and glorify your Father in 
Heaven? How many, through your shining, have glorified 
Him? 

17. In the first chapter you read of twelve good people 
whose lives touched that of the Master. Has it gripped 
you yet, what 100,000 Good People can do when their 
lives touch that of the Master? 



APPENDIX A 

The number of Christians at the end of the first century- 
is at best a guess. Schaff says: "As to the numerical 
strength of Christianity at the close of the first century, 
we have no information whatever. The estimate of a half 
million among the one hundred millions or more inhabi- 
tants of the Roman Empire is probably exaggerated." 
Adeney, referring to Pliny's correspondence with the em- 
peror, says, " From it we learn that in Bithynia the tem- 
ples were almost forsaken, that there was no sale for 
sacrificial victims, and that the Christians were in a ma- 
jority of the population." 

Sidney L. Gulick, a missionary in Japan, in his inter- 
esting book, " The Growth of the Kingdom of God," show- 
ing the growth of Christianity during the centuries, gives 
the following table: 



End of Number of 

Century. Believers. 

1st 7 5,000,000 

2nd 2,000,000 

3rd 5,000,000 

4th 10,000,000 

8th 30,000,000 

9th 40,000,000 

10th 50,000,000 

15th 100,000,000 

16th 125,000,000 

17th 155,000,000 

18th 200,000,000 

1880 410,000,000 

1890 493,000,000 

1896 500,000,000 



193 



APPENDIX B 

" The Martyr's Mirror," page 232, giving- details con- 
cerning the faith of the Waldenses in the twelfth century, 
after showing them to have been opposed to infant bap- 
tism and the taking of oaths, quoting from J. P. Perrin, of 
Lyons, gives the following " precepts left by the Walden- 
ses to their churches": 

1. We ought not to love the world. 

2. We should avoid bad company. 

3. We should, if possible, live in peace with all men. 

4. We should not go to law. 

5. We should not take revenge. , 

6. We ought to love our enemies. 

7. We should willingly endure labor, reproach, threaten- 
ings, rejection, reviling, injustice, and all kinds of torture 
for the truth's sake. 

8. We should possess our souls in patience. 

9. We ought not to be unequally yoked together with 
unbelievers. 

10. We should have no fellowship with evil works, and 
especially with such as savor of idolatry, and all services 
which tend this way. 

Also, "How believers are to regulate themselves": 

1. They ought not to serve the deadly inordinate lusts 
of the flesh. 

2. They should keep their members in subjection, that 
they may not become instruments of wickedness. 

3. They should have their thoughts under control. 

4. They should keep the body in subjection to the spirit. 

5. They should mortify their members. 

6. They should avoid idleness. 

7. They should observe temperance in eating and drink- 

194 



APPENDIXES 195 

ing, and moderation in their discourse, and in the cares of 
this world. 

8. They should practice works of mercy. 

9. They should live in faith and good manners. 

10. They should contend against evil lusts. 

11. They should mortify the deeds of the flesh. 

12. They should attend divine worship at the proper 
opportunity. 

13. They should remind one another of the will of 
God. 

14. They should diligently examine their conscience. 

15. They should purify, improve, and compose their 
minds. 

In this same century, Reinerius, writing against the 
Waldenses, says they believed as follows: 

1. That the Roman Church is not the Church of Christ, 
but of the wicked. 

3. That scarcely any observe the doctrine of the Gos- 
pel, but themselves. 

6. That the Roman Church is the harlot described by 
John, in Revelation. 

8. That the pope is the head of all errors. 

12. That one man is not greater than another, in the 
eyes of the Lord, but all are brethren. 

13. That no man should kneel before a priest. 

20. They reject the ecclesiastics, on account of their 
idleness, and because they do not labor with their hands, 
as the apostle did, etc., etc. 



APPENDIX C 

Mr. David Frazer, traveler and correspondent, writ- 
ing from Beyrout to the Times of India Illustrated Week- 
ly, Bombay, published an article in the issue of Oct. 26, 
1910, showing the contrast between the village people of 
the different religions as he found them. He said: 
" Wherever there are communities of Christians there is 
a marked difference in the plane of existence as regards 
the usages of civilization. There is always the sugges- 
tion of higher ideals, both in regard to personal appear- 
ance on the part of the inhabitants and in the neatness 
of the houses and the condition of the streets. Wherever 
the population is exclusively Mahomedan there is com- 
parative slovenliness and indifference to appearances. . . 
. . . Wherever throughout Asia the Mahomedan and 
the Christian live side by side there can not really be 
much difference between the disposition and tempera- 
ment of the two, and he would be a bold man, knowing 
both, who would say that one is better than the other. 
If the Mahomedan is a poor follower of the noble teach- 
ing of Mahomed, the Christian in Asia is an equally poor 
follower of the teaching of Christ. For sheer fanaticism 
and devotion to ritual and formality the Christian is 
quite as great a sinner as the Mahomedan. 

" But putting all that aside, there is no ignoring the 
plain fact that the Christian has the instinct for improve- 
ment and advancement to a much greater degree than the 
Mahomedan, while it is often impossible to avoid the sus- 
picion that there is something in the Islamism of today 
that is incompatible with development on modern lines. 
Wherever one goes throughout the Near East evidence to 
this effect is abundant. In Turkey, Persia, Egypt, and 
the Caucasus the Christian is invariably employed be- 

196 



APPENDIXES 197 

fore the Mahomedan, because he is more apt, more in- 
telligent, and more energetic. . . . 

"A European, well acquainted with the different ele- 
ments of the Turkish population, and long resident in 
the country, once remarked to me that the Greeks and the 
Armenians were by far the cleverest of the population, the 
Jews the most sterling, and the Turks, including Mahom- 
edans generally, the most stupid. ' But,' he added, ' the 
Turks are the only ones fit to govern.' Probably, as 
things are, that is a pretty true generalization, for where 
the Mahomedan has ruled ruthlessly over the others for 
500 years the character must be on his side and the 
subtlety with the conquered." 



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APPENDIX H 

A table showing the gifts for foreign missions per 
member according to denominations, from last year's 
(1912) Missionary Review of the World, with a few 
additions. 

Seventh Day Adventist, $6.58 

United Presbyterian, 2.56 

Reformed Church in America, 1.76 

Free Methodist, 1.57 

Presbyterian, U. S. South, 1.50 

American Board, Congregational, 1.32 

Presbyterian, U. S. A. North, 1.12 

Friends, 1.12 

Baptists, 86 

Protestant Episcopal, 80 

Mennonites, 66 

Methodist Episcopal, 65 

Church of the Brethren, 56 

Methodist Episcopal, South, 47 

Disciples, 40 

United Brethren, 35 

Baptists, Southern, 22 

Lutheran, General Council, 12 



202 



APPENDIX I 
Conference Offerings to Missions. 

1890 Pertle Springs, Missouri, $ 224.30 

1891 Hagerstown, Maryland, .., 295.11 

1892 Cedar Rapids, Iowa, 366.82 

1893 Muncie, Indiana, 244.33 

1894 Meyersdale, Pennsylvania, 260.88 

1895 Decatur, Illinois, 366.12 

1896 Ottawa, Kansas, 302.00 

1897 Frederick, Maryland, 500.74 

1898 Burlington Park, Illinois, 1,400.01 

1899 Roanoke, Virginia, 1,609.90 

1900 North Manchester, Indiana, 1,868.00 

1901 Lincoln, Nebraska, 1,881.22 

1902 Harrisburg, Pennsylvania, 1,732.66 

1903 Bellefontaine, Ohio, 5,632.04 

1904 Carthage, Missouri, 5,677.19 

1905 Bristol, Tennessee, 7,750.61 

1906 Springfield, Illinois, 10,142.32 

1907 Los Angeles, California, 8,366.31 

1908 Des Moines, Iowa* 22,921.72 

1909 Harrisonburg, Virginia, 12,663.33 

1910 Winona Lake, Indiana, 16,482.95 

1911 St. Joseph, Missouri, 14,961.85 

1912 York, Pennsylvania,** 26,507.82 

1913 Winona Lake, Indiana, 20,780.58 

1914 Seattle, Washington, 21,471.53 



*$5,000 for endowment. 
**$10,000 for endowment. 



203 



APPENDIX J 
Home Income of Protestant Missionary Societies 



Year American British 

1877 $ 3,906,967 

1892 5,006,283 

1893 6,089,402 

1894 5,173,749 

1895 5,472,772 

1896 5,693,020 

1897 5,255,006 

1898 5,549,340 

1899 5,522,909 

1900 6,115,759 $ 6,846,958 

1901 6,228,173 7,028,381 

1902 6,727,903 6,552,314 

1903 6,964,976 6,957,842 

1904 7,807,992 7,625,086 

1905 8,120,725 8,197,679 

1906 8,980,448 8,973,033 

1907 9,458,633 9,361,036 

1908 10,061,433 9,265,447 

1909 11,317,387 9,584,653 

1910 11,908,671 11,055,210 



All 

Christendom 



$13,620,972 



15,481,565 
16,174,966 
16,310,424 
17,114,383 
18,509,013 
19,661,885 
21,280,147 
22,459,680 
22,846,465 
24,613,057 
26,890,104 



204 



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